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PRINCETON,     N.     J. 


BV    741     .L36    1896 

Leavitt,  John  McDowell,  182 

The  Christian  democracy 


THE 


Christian  Democracy 


A  HISTORY 


ITS  SUPPRESSION  AND  REVIVAL 


7 

JOHN  Mcdowell  leavitt,  d.d.,  ll.d. 

Formerly  Editor  of  the  "American  Quakterly   Church   Review,"   and 
President  of  Lehigh  University 


NEW    YORK  :     EATON    &    MAINS 
CINCINNATI:    CURTS  &  JENNINGS 


Copyright  by 

EATON  &  MAINS, 

1896. 


Eaton  &  Mains  Press, 
150  Fifth  Avenue,  New  York. 


CONTENTS. 


Chapter  Page 

I.   Sovereignty 7 

II.   Preparations 24 

III.  Obstacles 39 

IV.  Persecutions 51 

V.  Constantine 67 

VI.  Liberty 87 

VII.  Heresies 103 

VIII.   Clementines 121 

IX,   Creeds 131 

X.   Fathers 143 

XI.   Liturgies 160 

XII.  Councils 169 

XIII.   Pelagianism 190 

XIV.  Sacerdotalism 201 

XV.   Saint- Worship 216 

XVI.   Morals 247 

XVII.   Witnesses 255 

XVIII.  The  Reformation 277 

XIX.   Trent 299 

XX.  Jesuitism 309 

XX-I.    Popes 325 

XXII.  Anglicanism 352 

XXIII.   Protestantism 364 

XXIV.   Millennial  Democracy 382 


THE 

Christian  Democracy. 


CHAPTER   I. 
Sovereignty. 

IN  all  governments  arises  a  fundamental  ques- 
tion. Where  does  sovereignty  reside?  Is  it  in 
the  king?  Is  it  in  the  nobility?  Is  it  in  the 
people?  As  these  questions  are  answered,  govern- 
ment is  a  monarchy,  an  oligarchy,  or  a  democracy. 

All  the  old  Oriental  empires  were  autocracies. 
The  king  was  supreme.  He  is  proved  a  despot  by 
the  cuneiform  tablets  of  Nineveh  and  Babylon  and 
the  hieroglyphic  inscriptions  of  Egypt.  Those  an- 
cient marvelous  civilizations  knew  no  law  but  a 
monarch's  will.  Roman  emperors  attained  the 
same  summit  of  supreme  power.  Julius,  indeed,  de- 
clined the  crown,  and  Augustus  the  imperial  name, 
but  succeeding  Caesars,  the  Neros,  the  Domitians, 
the  Caligulas,  were  both  autocrats  and  divinities. 

During  the  Middle  Ages,  over  Europe,  kings  were 
sovereign  by  Heaven's  authority.  The  people  ex- 
isted for  the  monarch.  Law  was  his  will.  On  the 
Continent  growth  of  free  cities  was  the  first  prac- 
tical check  to  arbitrary  royal  pretension.     By  char- 


8  ttt£  CHRISTIAN  DEMOCRACV. 

ters  and  constitutions  citizens  limited  oppressive 
kingly  prerogative.  The  modern  era  of  freedom 
began  its  grandest  battle  in  Holland.  Animated 
by  the  spirit  of  liberty,  this  little  commercial  repub- 
lic not  only  burst  its  fetters,  but  shattered  the  vast 
Spanish  empire.  Always  in  England,  from  the  era 
of  the  Conqueror,  was  a  struggle  by  the  people 
against  the  exactions  of  pope  and  king.  After  cen- 
turies of  strife  Henry  VHI  seemed  to  have  concen- 
trated in  himself  both  the  supreme  political  and 
pontifical  power.  He  was  at  once  civil  and  ecclesi- 
astical tyrant.  Yet  beneath  the  surface  the  popular 
elements  perpetually  worked  and  advanced.  How- 
ever imperious  Elizabeth  in  claim  and  manner,  she 
never  dared  long  to  oppose  her  English  democracy. 
Her  successor,  James,  in  his  autocratic  aspirations 
was  an  antic  blunderer  and  a  stupid  failure.  To 
support  inherited  tyranny  his  son,  Charles,  took  the 
sword,  and  perished  by  the  sword.  In  the  reign  of 
the  last  James  was  the  final  battle.  He  fled,  and 
threw  into  the  Thames  his  royal  insignia.  Democ- 
racy rose  fresh  and  free  and  invincible  from  those 
baptismal  waters.  England  was  born  anew.  Her 
Parliament,  in  Lords  and  Commons,  representing 
the  people,  repudiated  the  house  of  Stuart  and  en- 
throned the  house  of  Orange.  This  act  of  1688  was 
indeed  revolution.  It  ended  the  struggle  of  cen- 
turies. It  established  that  the  crown  was  no  more 
transmissible  by  divine  right  as  an  inheritance.  It 
assumed  in  the  English  people  the  power  to  make 
and  unmake  kings,  and  in  a  democracy  for  all  time 
vested  the  sovereignty  of  the  Anglican  empire. 
But  in  our  own  America  was  the  crowning  work 


SbVER£lGNTY.  § 

of  the  long  British  struggle.  England  cannot  eman- 
cipate herself  from  her  past.  Theoretically  a 
democracy,  she  is  socially  and  ecclesiastically  an 
aristocracy.  The  United  States  emerged  from  the 
Revolution  in  all  respects  free.  Every  European 
fetter  was  shattered.  Our  Constitution  is  not  only 
an  instrument  of  government  ;  it  was  intended  by 
its  framers  to  be  a  universal  political  creed  confess- 
ing before  the  world  that,  rightfully,  sovereignty  is 
from  the  people,  by  the  people,  and  for  the  people. 
When  we  turn  from  State  to  Church  we  find  three 
theories  of  supreme  power,  corresponding  to  mon- 
archy, aristocracy,  and  democracy.  Where  is  ec- 
clesiastical sovereignty?  Is  it  an  autocracy  in  the 
pope?  Is  it  an  oligarchy  in  bishops?  Is  it  a  de- 
mocracy of  all  believers,  including  clergy  and  laity, 
and  whom  we  will  call  the  people  ?  Before  answer- 
ing these  questions  the  three  theories  of  ecclesias- 
tical sovereignty  should  be  more  fully  stated. 

I.  The  Papal  Claim. — Early  as  A.  D.  496  Ge- 
lasius  asserted  for  himself  all  political  and  pontifical 
power.  His  successors  proclaimed  their  right  to 
rule  the  world.  Centuries  before  Hildebrand  and 
Innocent  III  and  Boniface  VIII  this  was  the  uni- 
form view  of  Roman  pontiffs  as  implied  or  expressed 
in  the  Vatican  Decree  of  Pio  Nono.  The  papal 
system  is  an  autocracy.  It  vests  all  sovereignty  in 
its  pontiff.  He  is  source  of  power  and  grace.  These, 
through  him  alone,  flow  to  bishops,  and  from  bish- 
ops to  priests,  and  from  priests  to  people. 

II.  The  Episcopal  Claim.— In  this  is  the  very 
genius  of  Anglicanism.  Transferred  to  America, 
we  can  study  it  in  the  standards  of  the  Episcopal 


10  THE  CHRISTIAN  DEMOCRACY. 

Church.  According  to  these  no  man  can  be  a  lawful 
minister  but  by  a  bishop's  hands.  And  but  by  a 
bishop's  hands  no  man  has  lawful  access  to  the 
communion.  Hence,  by  a  bishop's  hands  is  the  sole 
lawful  way  to  salvation.  Anglican  episcopacy  is  an 
ecclesiastical  aristocracy. 

III.  The  Democratic  CLAiM.—According  to 
its  view  the  communion  of  believers,  lay  and  cleric 
together,  constitute  the  Christian  Commonwealth. 
As  opposed  to  the  autocracy  of  papacy  and  the 
oligarchy  of  episcopacy,  the  sovereignty  of  the 
Church  is  in  the  whole  body  of  the  disciples  who 
compose  the  Church.  All  power,  therefore,  flows, 
not  from  ministers  to  people,  but  from  people  to 
ministers. 

Barbarians  are  amused  by  noise  and  dazzled  by 
splendor.  As  nations  advance  in  civilization  they 
are  less  attracted  by  ceremonial  display.  In  the 
highest  forms  of  social  and  political  life  the  title  to 
office  is  not  birth,  but  worth.  Such  a  supreme  at- 
tainment in  government  implies  sovereignty  in  the 
people.  This  is  the  ideal  of  our  humanity.  The 
law  of  progress  seems  advancing  our  race  to  a  uni- 
versal democracy.  Is  this,  then,  the  consummation 
in  the  State?  Political  government  will  be  a  broth- 
erhood of  power  founded  on  merit.  But,  if  the 
State  be  a  democracy,  can  the  Church  remain  an 
autocracy  or  an  oligarchy?  Such  civil  and  ecclesi- 
astical antagonism  would  produce  perpetual  dis- 
cord. Universal  democracy  in  the  State  can  only 
be  harmonized  with  universal  democracy  in  the 
Church.  All  that  can  be  urged  for  the  one  can  be 
urged  for  the   other.      We  therefore   might   infer 


SOVEREIGNTY.  II 

that  the  ideal  of  humanity,  both  in  Church  and 
State,  is  the  universal  sovereignty  of  the  people. 

Let  it  be  understood,  however,  that  we  are  not  to 
inquire  as  to  the  mere  form  of  government.  We 
would  pass  beneath  the  surface  to  the  heart  of  the 
question.  Where  ir,  the  power  that  creates  the  form  ? 
Democracy  may  choose  an  hereditary  autocracy. 
Democracy  may  prefer  a  titled  oligarchy.  Democ- 
racy may  support  an  elective  monarchy.  But  if 
democracy  makes  it  can  unmake  ;  if  it  enthrones  it 
can  dethrone ;  if  it  establishes  it  can  disestablish. 
The  will  of  the  people  is  the  sovereignty  of  democ- 
racy. 

We  cannot  settle  by  mere  human  reasoning  a 
universal  form  of  government  for  the  Church.  Nor 
for  a  principle  will  any  authority  be  decisive  except 
the  word  of  Scripture.  Now,  in  the  Jewish  Com- 
monwealth Jehovah  was  King.  Our  inquiry  does 
not  pertain  to  the  divine  Monarch.  What  were  His 
human  instruments?  We  begin  with  Moses.  Given 
in  the  light  and  by  a  voice  from  the  burning  bush, 
his  rod  was  symbol  of  a  supreme  authority.  He  re- 
ceived his  communications  from  the  cloud  of  the 
divine  Presence  at  the  tabernacle.  Face  to  face 
with  Jehovah,  by  His  command  spake  and  ruled  the 
great  lawgiver  of  Israel.  Moses  was  the  autocrat  of 
Heaven.  Not  in  name,  but  in  fact,  he  was  king. 
And  Joshua  was  invested  with  the  power  of  Moses. 
Until  Israel  passed  into  Canaan,  Jehovah,  the  in- 
visible Sovereign,  expressed  His  will  from  a  visible 
glory  through  men  who  were  virtual  monarchs.  But 
this  was  continued  only  during  the  miraculous  and 
abnormal  period   of  the  Commonwealth.      It  was 


1^  tHlE  CHRISTIAN  DEMOCRACV. 

necessary  for  the  deliverance  from  Egypt  and  the 
passage  through  the  sea  and  the  journey  in  a  wil- 
derness, where  a  nation  was  educated  by  the  lessons, 
and  fed  by  the  bread,  and  guided  by  the  pillar,  of 
Heaven. 

After  the  transference  to  Canaan  a  revolution  was 
made  in  the  sovereignty  of  Israel.  From  Joshua 
to  Saul  the  rulers  were  judges.  These  shoftim  were 
itinerating  presidents.  For  merit  they  were  elected 
by  the  people.  Heroism  or  wisdom  guided  in 
their  choice.  For  five  centuries  Israel  was  a  de- 
mocracy. Sovereignty  was  in  the  people.  At 
a  time  in  earth's  history  when  all  other  nations 
were  ruled  by  despots  ;  beneath  the  shadows  of  em- 
pires established  and  extended  by  Oriental  tyrant- 
conquerors  ;  sole  witness  for  the  rightful  dominancy 
of  the  popular  will ;  anticipating  and  prophesying 
the  divine  ideal  of  human  government — the  Jewish 
Commonwealth,  under  the  shield  of  Jehovah,  stood 
for  ages,  in  the  whole  turbulent  and  inimical  world, 
a  solitary  democracy. 

But  the  plan  of  God  was  marred  by  the  folly  of 
man.  Our  modern  archaeology  enables  us  to  pic- 
ture vividly  the  temptations  of  Israel  to  seek  alliance 
with  the  powerful  surrounding  Gentile  nations. 
How  hard  against  appearances,  threatened  with 
peril,  menaced  by  annihilation,  to  trust  the  invisible 
Jehovah !  Enemies  were  seen,  and  God  was  un- 
seen. Between  mighty  warring  empires  little  Pales- 
tine was  highway  and  battlefield.  The  Jew  feared 
that  he  would  be  pulverized  under  the  heels  of 
imperial  armies.  Hence,  wanting  faith,  he  was 
terrified   into   seeking    protection    from    Egyptian, 


SOVEREIGNTY.  1 3 

Assyrian,  and  Chaldean  conquerors.  They  were  to 
him  the  symbols  of  power.  They  meant  for  him  se- 
curity. They  represented  for  him  unity.  Imita- 
ting the  conquering  Gentiles,  for  himself  the  Jew 
wanted  a  king. 

Moses  foresaw  and  foretold  the  change.  He  pre- 
dicted that,  in  possession  of  the  land,  Israel  would 
desire  a  monarch.  We  have  the  very  words  to  be 
uttered  :  '*  I  will  set  a  king  over  me."  In  the  lan- 
guage of  the  prophet  we  perceive  the  sovereignty  of 
the  people.  The  king  of  the  nation  was  to  be  the 
choice  of  the  nation.  After  five  centuries  the  revo- 
lution came.  Samuel  was  last  of  the  shoftim.  In 
him  judgeship  expired.  He  clung  to  the  popular 
past.  He  resisted  change  in  the  rulership.  He 
even  rebelled  against  the  permission  of  Jehovah  and 
predicted  evil  as  its  result.  What  vivid  colors  im- 
patience gave  his  picture  of  monarchic  oppressions  ! 
*'  This  shall  be  the  manner  of  king  that  shall  reign 
over  you :  He  will  take  your  sons,  and  appoint 
them  unto  himself,  for  his  chariots  and  horse- 
men. He  will  take  your  daughters  to  be  confec- 
tionaries,  cooks,  and  bakers.  He  will  take  your 
fields,  and  your  vineyards,  and  oliveyards.  Ye  shall 
cry  out  in  that  day  because  of  the  king  which  ye 
shall  have  chosen  you." 

Saul,  the  first  monarch  of  Israel,  although  indi- 
cated by  Samuel,  was  yet  received  and  approved  by 
the  popular  acclamation.  When  he  fell  by  suicide 
David  succeeded  to  the  throne  decreed  him  by  Je- 
hovah and  for  which  he  had  been. long  anointed. 
But  the  son  of  Jesse  held  his  scepter  from  the  de- 
mocracy.    *' And  the  men  of  Judah  came."     They 


14  THE   CHRISTIAN   DEMOCRACY. 

this  second  time  poured  the  oil  on  his  head  that 
made  '*  David  king  over  their  house."  Afterward 
he  was  enthroned  over  the  united  Jewish  Common- 
wealth. Who  constituted  him  monarch  ?  Was  he 
a  conqueror,  holding  by  his  sword  ?  Did  he  have 
his  scepter  from  his  own  volition  ?  No.  "  All  the 
elders  of  Israel  came  to  the  king  to  Hebron,  and 
King  David  made  a  league  with  them  before  the 
Lord."  The  crown  of  Israel  was  conferred  by  com- 
pact with  Israel.  It  was  placed  on  the  head  of  the 
monarch  by  the  agreement  of  his  people.  In  this 
arrangement  between  ruler  and  subject  is  the  es- 
sence of  democracy.  David  made  a  "  league."  A 
league  ?  Where  in  Nineveh  or  in  Babylon  or  in 
Egypt  do  we  hear  of  a  league  between  king  and 
subject?  A  Sennacherib,  a  Rameses,  a  Nebuchad- 
nezzar recognized  in  man  no  right  but  the  submis- 
sion of  slaves.  As  opposed  to  these  hoary  tyran- 
nies the  monarchy  of  Israel  was  a  sovereignty  of 
the  people. 

We  might  argue  that,  if  the  Jewish  Common- 
wealth was  a  democracy,  much  more  is  the  Chris- 
tian Church.  But  a  question  so  fundamental  can  be 
settled  only  by  sure  proof  from  Scripture  ;  and  in 
seeking  its  determination  we  will  turn  to  the  Gos- 
pels and  the  Acts.  These  evangelical  histories  have 
a  controlling  authority.  They  contain  those  records 
of  the  Messiah  which  fulfill  the  prophecies  of  the 
Old  Testament  and  furnish  fact  and  argument  and 
illustration  for  the  Epistles  of  the  New  Testament. 
Hence,  in  eminence  they  transcend  all  the  books  of 
the  Bible.  On  them  converges  light  from  its  past, 
and  from  them  diffuses  light  over  the  future.     In 


SOVEREIGNTY.  1 5 

these  evangelical  histories,  so  supreme  in  impor- 
tance and  authority,  we  may  surely  expect  guid- 
ance in  searching  for  those  principles  which  are  in 
the  foundation  of  the  constitution  of  the  universal 
Church. 

Priest,  Prophet,  King !  The  offices  indicated  by 
these  words  are  linked  with  the  whole  history  of 
the  Jewish  Commonwealth.  They  reappear  in  the 
Christian  Church.  We  will,  therefore,  consider  its 
organization  under  three  aspects : 

I.  Priesthood.— In  the  fixed  and  hereditary 
character  of  the  Aaronical  sacerdotalism  we  too 
often  overlook  a  great  fact.  What  did  Jehovah  say 
to  the  **  children  of  Israel  ?  "  To  the  entire  nation 
His  words  were,  "  Ye  shall  be  unto  me  a  kingdom 
of  priests."  In  the  tent  of  the  congregation  of  the 
people  stood  their  altar,  where  sin  was  forgiven. 
There  the  guilty  Jew  slew  the  sacrificial  animal 
through  whose  blood  he  received  remission,  and  in 
many  instances  he  partook  the  flesh.  In  Israel 
thus  all  were  priests.  Aaron  and  his  sons  were 
priests  among  priests.  Of  a  kingdom  of  priests 
they  were  the  official  representatives,  appointed  and 
delegated  by  Jehovah. 

The  grand  work  of  the  Aaronical  priesthood  was 
atonement.  Its  end  was  forgiveness  of  sin — remis- 
sion through  the  blood  of  sacrifice.  In  this  we  have 
^:he  genius  and  object  of  the  Mosaic  dispensation. 
But  notice.  Priests  never  pronounced  absolution. 
In  the  fourth  and  fifth  and  sixth  of  Leviticus  we 
find  sacrificial  provision  for  many  offenses.  The 
animal  is  brought  to  the  door  of  the  tabernacle.  It 
is  slain  by  the  offerer  himself.     A  priest  sprinkles 


l6  THE  CHRISTIAN   DEMOCRACY. 

its  blood  on  the  altar,  which  stands  in  the  tent  of 
the  people.  Fire  consumes  the  flesh.  Then  it  is 
said,  "■  His  sin,  which  he  hath  sinned,  shall  be  for- 
given him."  By  whom  ?  Not  by  the  priest,  but  by 
Jehovah.  The  priest  says  not  a  word.  Not  once 
under  the  law  was  personal  remission  declared  by 
the  lips  of  a  priest.  And  under  the  Gospel  it  was 
pronounced  but  by  the  Messiah.  His  apostles  had 
not  this  power.  Jesus  alone  gave  absolution.  It 
was  proof  of  His  sovereignty  as  Jehovah.  Remis- 
sion of  sin  presumes  infallibility.  Hence,  Godhead 
claims  it  as  its  prerogative.  Human  infirmity  may 
mistake.  It  may  remit  where  Heaven  retains,  and 
retain  where  Heaven  remits.  Eternal  life  cannot 
be  left  to  mortal  contingencies.  If  my  salvation  de- 
pends on  the  word  of  man  I  am  a  slave  to  the  will 
of  man.  I  know  that  man  may  refuse  absolution 
from  whim  or  sell  absolution  for  money.  Hence,  I 
will  trust  alone  in  the  promise  of  the  Scripture. 
And  here  Godhead  assures  me  personal  remission, 
through  faith,  for  my  personal  transgression. 

But  did  not  Christ  say  to  Peter,  *'  Whatsoever 
thou  shalt  bind  on  earth  shall  be  bound  in  heaven, 
and  whatsoever  thou  shalt  loose  on  earth  shall  be 
loosed  in  heaven  ?  "  We  must  interpret  this  gift  to 
Peter  by  the  example  of  Peter.  Never  once  did 
Peter  declare  personal  forgiveness.  To  the  Jews  at 
Pentecost  and  to  the  Gentiles  with  Cornelius  he  as- 
sumed only  to  proclaim,  through  Christ,  the  uni- 
versal terms  of  salvation.  Nor  after  in  his  preach- 
ing did  he  more.  And  no  apostle  transcended  his 
example.  Always  in  the  evangelical  histories  the 
ministers  of  the  Gospel  in  general  terms  proclaimed 


SOVEREIGNTY.  1 7 

that  those  who  believe  in  Christ  are  saved  and  that 
those  who  reject  Christ  are  condemned. 

Was  not,  however,  Peter  the  rock  on  whom  all 
disciples  must  build?  Peter  a  rock!  His  Aramaic 
name  Cephas  is  interpreted  by  the  infallible  John. 
What  in  its  first  chapter  says  the  fourth  Gospel? 
There  the  Aramaic  Cephas  is  interpreted  into  the 
Greek  Petros.  But  always,  in  both  classic  and  scrip- 
ture Greek,  the  word  nerpog  means  sfojte.  Peter  was 
stone,  and  not  rock.  Had  Christ  intended  to  found 
His  Church  on  Peter  the  man  He  would  have  used 
the  name  of  Peter  the  man.  Only  his  name  ex- 
presses the  man.  Rejecting  his  name,  Christ  rejected 
the  man.  For  UsTpo),  the  man  Peter,  our  Saviour 
substituted  -nerpa,  rock.  Widely  as  their  final  letters, 
omega  and  alpha,  do  the  words  differ.  The  length 
of  the  Greek  alphabet  indicates  immense  diver- 
gence. A  stone  is  part  of  a  rock.  Indeed,  it  is  but 
a  fragment,  a  broken  portion,  and  usually  worn  and 
unfit  for  solid  foundation.  The  Hebrew  "ilV  and  V^D 
of  the  Old  Testament  are  in  the  Septuagint  trans- 
lated TTSTpa,  rock — never  frerpog,  stone.  Paul  says 
that  Trerpa,  not  Trerpog,  was  Christ.  Hence,  Peter, 
lierpog,  was  stone,  fit  only  to  be  built  on  the  founda- 
tion, while  Jesus,  Jehovah,  in  the  New  Testament 
as  in  the  Old,  is  Himself  the  divine  and  everlasting 
Foundation — the  Rock. 

Even  in  the  power  to  bind  and  loose  we  see,  not 
an  autocratic  or  oligarchic  exclusiveness,  but  a  priv- 
ilege of  the  universal  democracy.  The  authority  in 
the  sixteenth  of  Matthew  conferred  on  Peter  is,  in 
the  eighteenth,  conferred  on  all  disciples.  Of  this 
the  meaning  in   the   original   of  the  word  {iad7]TaL, 


1 8  THE   CHRISTIAN   DEMOCRACY. 

translated  "  disciples,"  is  proof.  Sometimes  the 
context  limits  it  to  apostles.  Not  restricted,  it  has 
wide  and  varied  applications.  We  will  indicate  a 
few.  In  John  vi,  1-3,  the  disciples  are  the  baptized ; 
in  John  viii,  31,  steadfast  believers  ;  in  Acts  i,  15,  all 
Christ's  followers,  men  and  women ;  in  Acts  xi,  26, 
Christians.  Now,  in  the  eighteenth  of  Matthew  the 
disciples  come  to  Jesus.  He  discourses  to  them  of 
universal  duties.  Nothing  is  said  by  Him  of  clerical 
vocation  or  work  or  privilege.  The  disciples  He  ad- 
dressed were  His  company  of  followers.  Yet  to 
these  all,  as  before  to  Peter,  the  Master  said,  "What- 
soever ye  shall  bind  on  earth  shall  be  bound  in 
heaven,  and  whatsoever  ye  shall  loose  on  earth  shall 
be  loosed  in  heaven."  After  breathing  on  His 
HadrjTat,  disciples,  He  exclaimed,  **  Receive  ye  the 
Holy  Ghost :  whosesoever  sins  ye  remit  they  shall 
be  remitted,  and  whosesoever  sins  ye  retain  they 
shall  be  retained."  But  from  apostolic  example  we 
have  seen  that  this  power  to  bind  and  loose,  to  re- 
tain and  remit,  was  exercised  only  in  declaring, 
through  our  Saviour,  the  terms  of  salvation.  Each 
disciple  was  authorized  to  proclaim  the  Gospel  of 
eternal  life.  All  who  received  Christ  in  the  heart 
and  glorified  Christ  in  the  life  could  recommend 
Christ  by  the  lip.  Here  we  have  the  duty  and  the 
privilege  of  the  Christian  Democracy. 

And  to  this  view  on  the  cross  Jesus  gave  awful  sig- 
nificance. While  He  rent  rocks,  while  He  promised 
paradise,  while  He  opened  graves,  while  He  shook 
His  earth  and  darkened  His  sun,  He  also  parted 
His  temple's  veil  to  show  that  the  way  into  the 
holiest,  no  longer  the  privilege   of  one  high  priest, 


SOVEREIGNTY.  I9 

was  to  be  the  heritage  of  the  universal  brotherhood 
of  behevers. 

II.  Prophecy. — The  Hebrew  signifying  prophet 
is  from  a  root  which  means  to  zvell  forth.  Sponta- 
neity characterizes  the  bibUcal  conception.  Prophecy 
gushes  like  a  fountain  or  flows  like  a  stream.  Nor 
is  the  Hebrew  idea  expressed  in  either  the  Greek 
or  the  Latin  or  the  English.  Spontaneity  in  the 
prophet  was  opposed  to  rigidity  in  the  priest.  An- 
tagonisms corrected  each  other.  The  original  con- 
ception of  freedom  in  the  Hebrew  harmonized  with 
the  liberty  of  Christianity,  in  which  the  office  of 
the  prophet  was  rather  to  preach  than  to  predict. 
In  the  last  of  Matthew  the  grand  function  of  teach- 
ing seems  committed  only  to  the  apostles.  The 
Master  plainly  addressed  to  the  eleven  His  final 
command.  If  this  were  the  whole  Scripture  on  the 
subject  the  exclusive  claim  of  apostolic  succession 
would  have  a  foundation. 

Now,  turn  from  the  last  of  Matthew  to  the  last 
of  Luke.  Jesus  had  risen.  He  joins  two  disciples 
near  Emmaus.  He  enters  the  house.  He  breaks 
bread  and  vanishes.  With  hearts  in  a  flame  of  love 
the  two  disciples  return  to  Jerusalem.  Whom  do 
they  meet?  "The  eleven  gathered  together,  and 
them  that  were  with  them.''  Jesus  appears  in  the 
midst.  But  not  here  as  on  the  mountain.  In 
Galilee  He  was  seen  by  the  eleven  only ;  but  now 
in  Jerusalem  by  the  eleven  and  others.  On  the 
eleven  and  others  He  sends  the  promise  of  the 
Father.  The  eleven  a7td  others  He  appoints  His 
witnesses.  And  He  commands  the  eleven  and  others 
to  tarry  in  Jerusalem  for  the  endowment  of  power. 


20  THE   CHRISTIAN   DEMOCRACY. 

In  this  supreme  gift  of  the  Holy  Ghost  the  promise 
and  command  of  Christ  with  apostles  included  dis- 
ciples. In  obedience  to  His  word  who  assembled  at 
Pentecost?  Apostles  only ?  No.  The ''disciples." 
We  have  their  number.  One  hundred  and  twenty — 
men  and  women.  On  all  descended  the  tongues  of 
flame.  On  all  fell  the  Holy  Ghost.  On  all  rested 
the  power  to  preach.  And  Peter  affirms  that  in 
this  is  fulfilled  the  word  of  Joel :  ''  I  will  pour  out 
my  spirit  on  all  flesh.  Your  sons  and  your  daugh- 
ters shall  prophesy ;  on  my  servants  and  my  hand- 
maidens will  I  pour  out  my  spirit."  As  all  were 
authorized  to  proclaim  through  Christ  the  forgive- 
ness of  sins,  so  all  are  now  endowed  with  power  to 
make  the  message  effectual.  The  sovereignty  of 
teaching,  as  well  as  the  sovereignty  of  priesthood, 
is  thus  proved  to  be  in  the  whole  body  of  believers 
who  compose  the  universal  Church. 

III.  Kingship. — By  this  we  mean  the  authority 
to  govern.  We  inquire  where  in  the  Church  is  the 
sovereignty  of  legislation.  Who  made  the  law  in 
the  times  of  the  apostles?  Peter,  as  first  pope? 
The  eleven,  representing  bishops  ?  Or  the  body  of 
believers,  whom  we  style  the  people?  Let  us  turn 
to  the  first  recorded  act  of  ecclesiastical  legislation. 
It  was  to  elect  an  apostle.  Nothing  could  be  more 
important  than  to  choose  one  of  the  companions 
of  our  Lord  to  be  His  official  witness,  whose  testi- 
mony in  time  was  to  be  in  the  foundation  of  the 
Church,  and  whose  name  in  eternity  would  be  cele- 
brated in  the  songs  of  heaven.  Such  a  function 
was  transcendent  in  dignity  and  consequence.  As 
first  pope,  does  Peter  appoint  to  the  office  vacant 


SOVEREIGNTY.  21 

by  the  suicide  of  Judas?  Or  shall  the  eleven  as 
bishops  elect  a  twelfth  ?  Or  shall  all  the  believers 
act  together  in  a  choice  which  implies  the  loftiest 
exercise  of  sovereignty  ?  Here  we  will  certainly 
have  proof  whether  in  legislation  the  Church  is  an 
autocracy,  an  oligarchy,  or  a  democracy.  We  read, 
"  Peter  stood  up  in  the  midst  of  the  disciples." 
These  were  addressed  by  that  primate.  These  num- 
bered one  hundred  and  twenty.  Yet  these  ap- 
pointed Joseph  and  Matthew  and  assigned  by  lot 
to  the  latter  the  grand  office.  The  first  supreme 
act  of  ecclesiastical  kingship  was  by  the  sovereign 
people. 

We  have  considered  the  election  of  a  man.  Now 
let  us  trace  the  establishment  of  a  principle. 

Paul  and  Barnabas  had  told  at  Antioch  how  God 
had  opened  the  door  of  faith  to  the  Gentiles.  All 
were  exulting  together  in  the  new  liberty  of  the 
Gospel.  On  the  minds  of  these  disciples  burst  the 
bright  vision  of  a  world  converted  to  Christ.  But 
this  joyful  freedom  and  glowing  hope  excited  sus- 
picion and  antagonism.  Messengers  appear  with  a 
Mosaic  fetter.  They  insist  that  Gentile  believers 
shall  be  circumcised.  The  Gospel  they  would  load 
with  the  burden  of  the  law.  Flesh  must  prevail 
over  spirit,  and  letter  abridge  liberty.  In  all  lands, 
amid  all  conditions,  down  through  all  centuries. 
Christians,  like  Jews,  must  be  circumcised.  Bap- 
tism by  water  as  a  sign  and  seal  of  the  Holy  Ghost 
is  not  enough.  Here,  then,  is  forced  on  the  young 
Church  a  question  of  supreme  and  eternal  impor- 
tance. Had  Peter  been  pope  his  decree  would  have 
settled  it.     Wliy  not  refer  it  to  James,  first  Bishop 


22  THE  CHRISTIAN  DEMOCRACY. 

of  Jerusalem,  or  let  the  apostles  together  decide? 
Not  so  determined  the  Holy  Ghost.  The  ''  breth- 
ren "  at  Antioch  originate  the  process.  From  that 
city,  on  their  embassy,  depart  Barnabas  and  others 
with  Paul.  At  Jerusalem  they  are  to  seek  direc- 
tion from  '*  apostles  and  elders,"  by  whom  they  are 
received,  and  also  by  the  Church.  Peter  states  the 
question  to  the  Council,  and  James  declares  his  judg- 
ment. But  by  whose  authority  goes  forth  the  de- 
cree ?  In  the  name  of  **  apostles  and  elders  and  the 
whole  Church "  at  Jerusalem.  It  is  conveyed  by 
Paul,  Barnabas,  Barsabas,  and  Silas,  with  '*  chief 
men  among  the  brethren."  And  it  is  sent  to  the 
"  brethren  which  are  of  the  Gentiles  at  Antioch." 

Here  is  a  complete  scriptural  record  of  a  legisla- 
tive procedure  of  fundamental,  universal,  and  ever- 
lasting consequence.  Yet  the  inquiry  originated 
with  the  whole  Church  at  Antioch,  was  answered 
by  the  whole  Church  at  Jerusalem,  and  the  decree 
addressed  to  the  whole  Church  at  Antioch.  From 
first  to  last  apostles  share  authority  with  elders  and 
brethren.  All  act  together  in  discussion,  decree, 
and  declaration  ;  however,  with  a  wise,  delicate,  and 
reverential  precedence  of  apostles,  due  the  official 
witnesses  of  our  Lord,  on  whose  testimony  He 
founded  His  Church.  Paul  was  messenger;  Peter 
was  proposer  ;  James  was  president.  Yet  in  the 
entire  transaction  was  guarded  and  expressed  the 
sovereignty  of  the  Christian  people  as  an  example 
of  democracy  for  the  universal  Church.  It  is  thus 
that  our  religion  secures  liberty  against  authority, 
and  authority  against  liberty.  Equally  it  restrains 
anarchist  and  tyrant.     Under  its  influence  authority 


SOVEREIGNTY.  23 

can  never  be  oppression,  and  liberty  can  never  be 
license.  Christ  alone  harmonizes  for  humanity  con- 
servatism and  progress. 

But,  it  is  urged,  if  sovereignty  is  in  all  believers 
each  may  teach,  each  may  preach,  each  may  admin- 
ister. Such  priesthood,  prophecy,  and  kingship 
would  prove  chaos.  Ignorance  and  fanaticism  would 
rush  into  confusion  and  destruction.  But  against 
such  democratic  anarchy  is  a  complete  security. 
Above  the  universal  Church  is  the  sovereign  Scrip- 
ture. The  Old  Testament  and  the  New  have  al- 
ways set  apart  certain  men  for  special  functions. 
Many  offices  are  exclusive.  Ministers  are  elected 
whose  sole  vocation  it  is  to  preach  the  Gospel  and 
administer  the  sacraments.  According  to  the  Scrip- 
ture, these  are  to  be  both  appointed  and  supported. 
The  people  cannot  interfere  with  duties  they  have 
delegated.  When  our  citizens  elect  legislators  and 
judges  and  governors  they  vest  their  own  powers  in 
these  their  chosen  representatives,  and  cannot  re- 
sume them  at  pleasure.  An  office  exclusive  in 
Scripture  must  be  exclusive  in  Church.  In  all 
doubtful  questions  of  organization  and  worship  lib- 
erty is  reserved.  Humanity,  made  free  by  faith,  is 
yet  bound  by  law.  But  in  Scripture  we  have  found 
the  supreme  authority  in  collective  believers.  Power 
flows,  not  from  ministers  to  people,  but  from  people 
to  ministers.  Sovereignty  is  in  the  people.  The 
Church  universal  is  a  Christian  Democracy. 


24  tHE  CHRISTIAN  DEMOCRACY. 


CHAPTER    II. 
Preparations. 

THE  Christian  Democracy  began  its  life  amid 
formidable  enemies  and  obstacles.  Its  Messiah 
had  been  a  carpenter.  His  chief  agents  were 
fishermen.  His  disciples  were  a  mixed  multitude. 
His  witnesses  after  His  resurrection  were  a  few  hum- 
ble men  and  women.  These  assembled,  not  in 
palace  or  temple,  but  in  a  plain  upper  room.  Pomp 
of  worship  was  neither  desired  nor  possible.  Could 
art  help  their  faith,  promote  their  prayers,  and  call 
down  the  promised  Spirit?  All  the  magnificence  of 
their  temple,  with  its  smoking  altars,  its  clouds  of 
incense,  its  chanting  priests,  its  imposing  ceremonial, 
was  vain  glitter  in  the  eyes  of  men  who  sought 
power  from  heaven  to  convert  a  world.  Baptized 
by  the  Spirit,  these  children  of  faith,  made  free  in 
Christ,  went  forth  over  the  earth  to  establish  the 
universal  dominion  of  their  crucified  and  ascended 
Lord.  Let  us  inquire  whether  the  past  of  humanity 
gave  encouragement  to  the  aspiring  expectation  of 
the  lowly  disciples.     And  this  leads  us  to  consider : 

L  The  Jewish  Preparation  for  the  Chris- 
tian Democracy. 

The  old  dispensation  was  to  be  terminated,  yet 
perpetuated.  It  was  to  die  and  live.  In  the  acci- 
dental and  transitory  it  would  perish,  while  surviv- 
ing in  the  universal  and  the  everlasting.    Each  type. 


iPREPARATiONS.  2  5 

each  promise,  each  prediction,  each  lesson  of  the 
Mosaic  covenant  became  ampHfied,  transfigured, 
and  glorified  in  a  divine  Messiah  exceeding  all 
human  and  all  angelic  expectation.  But  how  little 
such  a  consummation  seems  possible  as  we  behold 
that  Pentecostal  company  opposed  by  powers  of 
men  and  demons  !  After  ages  of  prophecy  and  sym- 
bol ;  after  the  miracles  of  Moses  and  the  songs  of 
David  typifying  and  celebrating  the  Messiah  ;  after 
the  splendor  of  the  temple  and  the  ministry  of  the 
Baptist ;  after  the  life  and  death  and  resurrection  of 
Christ,  the  incarnate  God ;  after  centuries  of  divine 
education  and  covenant — as  the  result  of  all  that 
Jehovah  in  His  eternal  plan  of  salvation  had  done 
for  His  redeemed  humanity,  one  hundred  and  twenty 
poor  men  and  women  waiting  for  the  Holy  Ghost ! 

But  behind  this  spectacle  of  seeming  failure  his- 
tory unfolds  a  wider  scene.  How  insignificant  an 
acorn !  Yet  it  has  an  ancestry  of  majestic  oaks 
reaching  back  to  Eden,  and  will  have  a  magnificent 
posterity,  with  sturdy  trunks  and  overshadowing 
branches,  extending  until  the  close  of  time.  We 
only  realize  the  miracle  of  the  acorn  when  we  view 
the  prolific  glory  in  its  past  and  its  future.  So  in 
that  Pentecostal  room  we  perceive  but  the  seed  of 
Christianity.  The  soil  of  the  world  had  long  been 
preparing  for  it,  and  it  will  grow  into  a  tree  whose 
beneficent  shadow  will  cover  the  nations. 

The  genius  of  Judaism  was  conservative.  A  peo- 
ple was  chosen  and  isolated  by  circumcision  that 
they  might  save  from  extinction  faith  in  a  personal 
God  as  Creator  of  the  universe  and  perpetuate  the 
promise  and  expectation  of  a  Messiah.     For  ages 


26  THE  CHRISTIAN  DEMOCRACY. 

Israel  was  always  tempted  and  often  seduced  by  the 
idolatries  of  the  Gentiles.  War,  famine,  pestilence, 
captivity,  all  the  judgments  of  Heaven,  seemed  pow- 
erless to  preserve  from  the  worship  of  demons  and 
the  adoration  of  images.  It  required  the  vigilance 
of  Jehovah  Himself  to  retain  in  His  elect  people  loy- 
alty to  His  commands.  The  old  dispensation  was 
absorbed  in  one  supreme  purpose  of  conserving  in 
man  the  idea  of  God.  Hence  it  had  slight  provision 
for  spreading  truth  among  surrounding  idolaters. 
Yet  at  the  appointed  time  came  a  change.  The 
secondary  and  the  incidental  were  made  the  primary 
and  the  effectual.  Judaism,  constituted  to  be  ex- 
clusive, was  now  diffusive.  Without  any  organic 
revolution,  it  yet  became  the  universal  leaven  of 
humanity.  Among  all  nations  it  prepared  the  way 
for  Christianity. 

The  germs  of  this  Judaistic  adaptation  existed 
even  before  circumcision.  Abraham,  father  of  the 
chosen,  was  connected  with  the  two  most  cultured 
nations  of  the  earth.  He  was  born  in  Chaldea  and 
sojourned  in  Egypt.  Joseph  and  Jacob  led  the  way 
to  the  land  of  the  Pharaohs,  where  Israel  dwelled 
nearly  four  centuries  and  where  Moses  was  educated 
in  the  palace  of  Rameses.  Kings  cf  Nineveh,  Baby- 
lon, and  Egypt  were  continually  marching  their 
armies  through  Palestine.  Shalmaneser  deported 
ten  tribes  into  Assyria.  Sargon  and  Sennacherib 
and  Assur-bani-pal  were  in  frequent  contact  with 
the  Jews.  Never  until  recently,  by  the  Tel-el- 
Amarna  tablets,  was  it  known  how  constantly  and 
intimately  the  elect  people,  by  conquest  and  com- 
merce, were   connected  with   the  ancient  Oriental 


PREPARATIONS.  2/ 

empires.  Nebuchadnezzar  took  their  city,  burned 
their  temple,  and  carried  the  flower  of  the  Jews  his 
captives  to  Babylon.  In  this  most  magnificent  cap- 
ital of  the  world  Daniel  and  his  friends  ennobled 
and  elevated  their  countrymen.  Cyrus  gave  com- 
mand to  restore  Jerusalem.  But  commerce,  more 
than  captivity,  widely  scattered  the  Jews.  They 
swarmed  in  Alexandria.  They  were  numerous, 
rich,  and  influential  in  Rome.  They  were  successful 
traders  and  bankers  among  the  powerful  Gentile 
nations.  All  through  the  countries  of  the  earth 
were  prosperous  Jews,  as  now  in  these  our  modern 
times.  Thus  a  people  most  exclusive  in  their  po- 
litical and  ecclesiastical  constitution  were  forced  out 
from  their  narrow  land  and,  despite  their  inclina- 
tions and  usages,  changed  from  confined  provincials 
into  citizens  of  the  world. 

For  these  dispersed  Jews  the  temple,  while  it 
stood,  was  a  center.  On  its  roll  was  the  name  of 
each  Israelite,  however  distant  from  Jerusalem. 
Annually,  too,  the  loyal  son  of  Abraham  sent  his 
tax  to  the  capital  of  his  nation.  Once  in  his  life  he 
was  expected  to  visit  his  temple  and  kindle  by 
his  eye  filial  love  in  his  heart.  Thus  this  sacred 
edifice  rose  amid  its  mountains  before  all  the  na- 
tions a  visible  symbol  of  Jewish  unity.  Wholly 
different  from  the  temple  was  the  synagogue.  It 
became  cosmopolitan  in  its  influence  and  an  emblem 
of  a  dispersed  Israel.  In  ancient  as  in  modern 
times,  the  Jew  often  forgot  his  language  and  spoke 
the  tongue  of  the  people  among  whom  he  lived. 
But  into  whatever  country  he  might  wander  he 
elected  his  rabbi  and  built  his  synagogue  to  be  a 


28  THE  CHRISTIAN  DEMOCRACY. 

seat  of  worship  and  instruction,  and  always  he  sought 
to  make  proselytes  to  his  faith ;  so  changed  was  he 
by  migration  from  his  ancient  isolation  and  indif- 
ference !  With  fervid  zeal  he  would  convert  and  cir- 
cumcise the  Gentiles. 

Now,  among  the  nations  there  were  two  classes 
who  embraced  Judaism : 

1.  Proselytes  of  Justice.  These  were  Gentiles 
who  not  only  renounced  their  gods,  but  accepted 
the  whole  Mosaic  law.  Submitting  to  circumci- 
sion, separated  from  their  countrymen,  often  perse- 
cuted as  apostates,  they  became  identified  in  faith 
and  feeling  with  the  hereditary  Jews.  Usually  they 
surpassed  their  masters,  were  narrow  and  furious 
bigots,  and  violent  and  venemous  enemies  to  every 
other  form  of  religion.     But  again  we  have, 

2.  Proselytes  of  the  Gate.  Amid  all  nations  these 
furnished  the  most  available  point  of  contact  with 
Christianity.  They  had  abandoned  idolatry.  If 
they  still  frequented  the  temples  they  yet  renounced 
their  priests  and  mythologies.  Receiving  the  funda- 
mental truths  of  Judaism,  they  remained  uncircum- 
cised.  They  had  turned  from  the  gods  of  the  Gen- 
tiles, and  yet  were  not  identified  with  the  Hebrews 
by  their  characteristic  rite.  While  mingling  with 
idolaters,  they  believed  in  Jehovah.  Between  Jew 
and  Gentile  over  the  world  they  formed  a  universal 
bond.  Their  name  signified  their  position.  At  the 
gate  of  the  ancient  city  men  waited  for  the  news. 
Their  place  indicated  expectancy.  So  these  *'  pros- 
elytes of  the  gate,"  not  yet  walled  away  from  the 
Gentiles,  believed  in  the  God  of  the  Hebrews  and 
were  animated  by  the  hope  of  their  Messiah.    Thus 


PREPARATIONS.  29 

in  every  nation  men  were  made  ready  by  Judaism 
itself  to  receive  the  Gospel. 

Let  us  transport  ourselves  to  Jerusalem.  Here 
now  center  the  preparations  of  the  centuries.  All 
promise  and  symbol  and  prophecy,  like  sun-rays 
focused  by  a  lens,  converge  themselves  into  the 
Pentecostal  feast  following  the  death  and  ascension 
of  Jesus.  The  world  has  been  made  ready  for 
Christ,  and  now  Christ  is  ready  for  the  world.  A 
festival  of  Jews  is  the  grand  occasion  of  the  conver- 
sion of  Gentiles.  In  the  redeeming  scheme  Jews 
and  Gentiles  are  inseparable.  From  every  nation 
Israelites  fill  the  streets  of  Jerusalem.  Tents  of 
overflowing  strangers  whiten  the  encircling  moun- 
tains. The  temple  glitters  in  its  splendor  with  all 
the  gladness  and  glory  of  Pentecost.  Contrasted 
with  the  noise  of  the  multitude  and  the  magnifi- 
cence of  the  feast,  one  hundred  and  twenty  Galilean 
men  and  women,  unnoticed  and  insignificant  believ- 
ers in  the  crucified  and  risen  Jesus,  are  praying  for 
the  Holy  Ghost  promised  by  their  ascended  Lord. 
After  long  waiting  they  hear  a  roar  like  a  tempest. 
The  room  of  assembly  shakes  with  some  strange 
violence.  Tongues  of  flame  are  visible  on  the 
heads  of  these  Galileans.  All  are  filled  with  the 
Holy  Ghost.  All  experience  a  new  power  of  faith 
and  light  of  love.  All  speak  the  languages  of  various 
and  distant  nations.  Here  is  the  beginning  of  that 
cosmopolitan  democracy  which  distinguishes  Chris- 
tianity from  Judaism  and  symbolizes  the  conver- 
sion of  the  world.  We  have  no  sectisms  at  Pente- 
cost. 

Foreign  Jews  have  lost  their  ancestral  Hebrew, 


30  THE   CHRISTIAN   DEMOCRACY. 

In  the  city  of  their  God,  in  the  home  of  their 
fathers,  in  the  seat  of  their  temple,  Hke  their  own 
Gentile  converts,  they  are  strangers.  Unacquainted 
with  the  speech  of  the  metropolis,  not  understand- 
ing the  songs  and  prayers  of  the  temple  service,  all 
feel  together  in  their  beloved  capital  the  loneliness 
of  the  exile.  Now,  these  Jewish  and  Gentile 
strangers  from  afar  hear  the  baptized  Galilean  men 
and  women,  on  whose  heads  were  tongues  of  fire, 
speak  the  language  in  which  they  were  born.  They 
are  arrested  and  amazed.  How  our  native  speech 
thrills  us  in  a  foreign  land !  But  here  these  Gali- 
leans are  witnesses  for  the  Messiah.  They  testify 
of  His  death.  His  resurrection.  His  ascension.  They 
speak  with  the  power  of  the  Holy  Ghost.  Elected 
and  endowed  for  this  supreme  hour  in  the  history 
of  the  world,  Peter  preaches  Christ.  Three  thou- 
sand Jews  and  proselytes,  men  and  women,  citizens 
and  strangers,  are  pierced  in  their  consciences.  They 
repent,  they  believe,  they  are  baptized,  they  join 
the  Galileans  in  their  testimony.  Here  are  the  mes- 
sengers of  salvation  who  are  to  scatter  over  the 
world  and  establish  the  kingdom  of  Christ  among 
all  nations.  What  free  and  fearless  and  exulting 
witnesses — heroes  of  faith  by  the  baptism  of  Heaven, 
apostles  of  love  by  the  fire  of  the  Holy  Ghost! 
Surely  in  such  a  divine  flame  sectisms  should  perish 
forever.  And  when  the  Pentecostal  preachers  return 
to  their  own  country  they  proclaim  Christ  in  the 
speech  of  their  own  country.  The  faith  and  light 
and  love  which  they  obtained  at  Jerusalem  they 
diffuse  over  the  world.  Under  the  new  covenant 
the  Church  universal  is  the  child  of  Pentecost. 


PREPARATIONS.  3 1 

II.  The  Gentile  Preparation  for  the  Chris- 
tian Democracy. 

I.  Linguistic. — The  Hebrew  of  our  Bibles  exhibits 
two  extremes.  We  find  in  it  a  primitive  and  ab- 
rupt simplicity,  and  also  a  structure  that  seems  the 
elaboration  of  our  advanced  civilization.  But  al- 
ways it  has  a  sonorous  majesty.  Scripture  chanted 
in  the  modern  synagogue  often  elevates  to  the  sub- 
lime. What,  then,  its  effect  poured  forth  from  the 
lips  of  temple-priests,  assisted  by  instruments,  sur- 
rounded by  imposing  architecture,  impressive  with 
a  thousand  thrilling,  historic  memories  ?  This  grand 
Hebrew  harmonized  with  the  genius  of  the  Old 
Testament.  It  was  suitable  for  recording  the  crea- 
tion of  a  universe,  the  lives  of  venerable  patriarchs, 
the  declaration  of  the  law  amid  the  terrors  of  Sinai, 
the  miracles  of  the  sea  and  of  the  wilderness,  the 
denunciations  of  prophets,  and  those  manifestations 
of  Jehovah  awful  in  their  severe  justice.  Between 
the  Mosaic  dispensation  and  the  Hebrew  language 
was  a  significant  congruity.  But  the  old  tongue 
was  not  adapted  to  the  new  covenant.  For  it  the 
divine  wisdom  during  ages  was  preparing  a  suitable 
language. 

The  genius  of  the  Greek  is  opposite  to  the  genius 
of  the  Hebrew.  They  differ  as  the  flow  of  the  river 
from  the  rush  of  the  cataract.  Grace  and  pliancy 
are  substituted  for  sublimity  and  majesty.  Where 
the  swift  torrent  keeps  within  its  deep  and  narrow 
channel  of  rocks,  the  wide  stream  spreads  into  the 
land  its  diffusive  and  fertilizing  waters.  Also,  the 
language  of  Judea  corresponded  to  its  exclusive 
nationalism,  while  that  of  Attica  had  a  cosmopoHtan 


32  THE   CHRISTIAN   DEMOCRACY. 

adaptation.  Greek  became  the  universal  speech  of 
the  Roman  empire.  It  united  various  and  distant 
nations  in  one  vast  linguistic  commonwealth.  Down 
to  our  own  age  it  maintains  itself  on  its  native  soil. 
It  meets  now  the  needs  and  peculiarities  of  our 
modern  civilization,  differing  as  much  from  the  an- 
cient as  a  locomotive  from  the  Parthenon.  It  fur- 
nishes terms  for  arts  and  sciences  as  unknown  to 
Pericles  as  the  fountains  of  the  Nile.  It  is  not  a 
dead,  but  a  living,  tongue,  speaking  daily  in  all 
parts  of  our  progressive  world.  In  grace,  in  fluency, 
in  versatility  it  was  designed  and  preserved  to  ex- 
press for  man  the  universal  salvation.  As  the  He- 
brew for  the  old  covenant,  so  the  Greek  for  the  new. 
The  one  was  adapted  to  the  law,  and  the  other  to 
the  Gospel.  The  one  resembles  Sinai,  and  the 
other  Calvary.  The  one  conserved  truth  in  a  na- 
tion, and  the  other  diffuses  truth  over  a  world.  If 
we  compare  the  Hebrew  to  the  sublime  displays 
about  the  apocalyptic  throne,  we  may  say  that  the 
Greek  is  like  the  emerald  bow  of  grace  by  which  its 
majesty  is  encircled. 

Attica  was  the  home  of  this  language  of  the  fu- 
ture, and  Athens  its  brilliant  center.  In  this  inim- 
itable city  we  find  the  versatile  and  diffusive  energy 
of  democracy.  At  Athens,  as  afterward  in  Holland, 
literature  and  art  were  founded  on  manufacture  and 
commerce.  And  the  free,  fearless,  republican  en- 
terprise expanded  itself  by  conquest  and  coloniza- 
tion. The  empire  of  Tyre  over  the  Mediterranean, 
before  it  passed  to  Carthage,  had  been  seized  by 
Athens.  Her  ships  planted  her  colonies  in  Asia,  in 
Egypt,  in  Italy,  in  the  Adriatic  islands.     Greek  thus 


PREPARATIONS.  33 

was  Spoken  in  Tarsus,  Antioch,  Ephesus,  Naucratis, 
Cyrene,  Neapolis,  Syracuse,  and  everywhere  over 
and  around  the  Mediterranean.  This  process  of 
colonial  extension  was  promoted  by  the  sword  of 
Alexander.  His  victories  reached  from  Athens  to 
Babylon  and  from  the  banks  of  the  Nile  to  the 
shores  of  the  Indus.  Over  the  whole  Oriental  world 
the  Macedonian  conqueror  carried  the  language  of 
Homer,  his  oracle,  and  Aristotle,  his  preceptor. 
Alexander  thus  prepared  Greek  for  the  Roman  em- 
pire. Nor  was  it  used  only  in  commerce  and  in  lit- 
erature. For  two  centuries  after  Christ,  in  the  im- 
perial capital,  it  was  employed  in  the  worship  of 
the  Church.  Thus  had  the  eternal  Wisdom  made 
way  for  Greek  over  the  world  as  the  language  of  the 
New  Testament  and  for  the  diffusion  of  Christianity. 
2.  Political. — In  the  year  B.  C.  753  Romulus  built 
his  wall  around  the  Palatine  Hill.  Its  circuit  was 
about  a  mile.  So  small  was  infant  Rome  !  Yet 
from  this  feeble  center  grew  the  power  which  sub- 
dued the  world.  To  conquer  Italy  required  centu- 
ries of  fierce  wars,  and  during  all  her  early  career 
of  victory  civil  strifes  between  plebeian  and  patri- 
cian were  ever  tearing  the  young  Commonwealth. 
When  ready,  Rome  began  with  Carthage  her  first 
great  struggle  for  foreign  conquest.  The  fight  was 
for  Sicily.  Battle  was  to  be  on  the  Mediterranean, 
where  the  African  metropolis  was  supreme.  Her 
element  was  the  sea.  Along  its  shores  and  on  its 
islands  she  had  planted  her  colonies  and  guarded 
them  with  her  triumphant  navy.  Yet  in  the  first 
fight  on  her  own  domain  the  rude  ships  and  sailors 
of    Rome    conquered    the    Carthaginian    veterans. 


34  THE   CHRISTIAN   DEMOCRACY. 

Her  dominion  was  predestined.  Three  wars  ended 
the  struggle.  Italian  valor  triumphed ;  Carthage 
was  destroyed ;  Rome  ruled  the  Mediterranean. 
Other  victories  followed.  Syria,  Egypt,  Greece, 
Macedonia,  Gaul,  Spain,  Germany,  Britain  were  in- 
corporated with  the  Roman  empire.  Earth  was  a 
political  unit.  Latin  sway,  Latin  law,  Latin  lan- 
guage, by  a  new  and  unexampled  tie,  bound  to- 
gether all  civilized  nations.  From  her  golden  mile- 
post  in  her  Forum  as  a  center  of  earth's  dominion, 
Rome  ran  out  roads  along  which  she  sent  her  le- 
gions to  conquer  and  her  consuls  to  govern.  The 
sea,  more  than  the  land,  unified  her  empire.  All 
the  great  nations  of  antiquity  aspired  to  dominion 
along  the  Mediterranean.  This  was  the  conqueror's 
highway.  This  was  as  necessary  for  war  as  for  com- 
merce. Without  this,  imperial  Rome  could  never 
have  subdued  or  governed  the  world.  Having  her 
roads  for  her  armies  and  the  sea  for  her  navies,  she 
grasped  with  a  resistless  arm  her  universal  scepter. 
Nor  were  these  facilities  for  transportation  less  ad- 
vantageous to  Christianity  than  to  herself.  High- 
ways by  land  and  sea  were  as  convenient  for  minis- 
ters as  for  soldiers.  Also,  the  widespread  Latin 
language  assisted  equally  in  conversion  and  govern- 
ment. In  every  region  of  the  empire  Roman  citi- 
zenship was  a  shield  under  which  Paul  preached 
Christ,  where  he  chose,  in  Roman  speech.  The 
political,  universal  Roman  dominion  was  thus  a 
prophetic  symbol  of  the  promised  universal  domin- 
ion of  the  Christian  Democracy. 

3.  Religious. — Babylon,  Nineveh,  Egypt!     Why 
did  they  perish?     They  were  prodigals,  wasted  by 


PREPARATIONS.  35 

Spiritual  hunger.  The  soul  of  man  must  be  fed. 
Idols  cannot  satisfy  immortal  needs.  Empire  after 
empire  had  tried  their  gods.  But  the  human  crav- 
ing was  not  appeased.  Every  experiment  had 
failed.  With  the  decay  of  States  idolatries  lost  their 
vigor.  Faith  in  their  national  deities  animated  the 
ancient  Assyrian  and  Egyptian  conquerors.  To 
their  gods  they  ascribed  their  victories  and  erected 
their  monuments.  When  their  armies  were  over- 
thrown and  their  provinces  dissevered  they  aban- 
doned their  conquered  gods.  But  when  they  lost 
faith  in  their  gods  their  hearts  failed,  their  arms 
grew  weak,  and  their  triumphs  ceased.  Ever  athe- 
ism succeeded  superstition,  and,  with  its  vain  re- 
ligion, perished  empire.  Humanity  for  ages  had 
revolved  in  the  same  circle  along  which  the  Oriental 
nations  were  whirled  to  their  inevitable  ruin. 

Now  Greece  and  Rome  were  rushing  to  the  catas- 
trophe which  had  overtaken  Babylon  and  Nineveh 
and  Egypt.  Strifes  of  war  and  commercial  inter- 
course increased  intelligence.  Philosophy  grew 
keen  to  detect  impostures,  but,  no  more  than  super- 
stition, could  attain  satisfying  truth.  Nations  saw 
at  last  how  false  their  gods,  how  deceptive  their 
priests,  how  fallacious  their  systems.  Sophists  de- 
claimed, and  satirists  ridiculed,  but,  while  they  per- 
ceived the  disease,  they  furnished  no  remedy.  Tor- 
mented with  doubt,  Rome  multiplied  deities  and 
filled  her  Pantheon  with  images  of  foreign  gods  ;  in- 
creased superstition,  but  intensified  unbelief.  Ple- 
beian and  patrician  lost  faith  together.  The  emperor, 
himself  a  divinity,  laughed  at  the  duped  multitude. 
However  soaring  and  fascinating,  Platonism  despised 


36  THE   CHRISTIAN   DEMOCRACY. 

the  masses  and  gave  no  relief  to  philosophers.  Stoi- 
cism, with  its  rugged  virtues,  and  Epicureanism, 
with  its  alluring  pleasures,  came  to  the  same  dis- 
appointing end.  Judaism  had  become  a  husk; 
Gentilism  proved  itself  a  skeleton.  In  neither  was 
the  immortal  life.  Humanity  exhausted  its  re- 
sources in  this  final  experiment  of  Greece  and 
Rome. 

Repeated  failures  urge  to  despair.  Men  sought 
to  silence  their  miseries  by  their  lusts.  The  world 
became  a  carnival  of  sin.  Monstrous  now  the  lives 
of  Roman  emperors.  The  vices  and  crimes  of  these 
deities  infect  the  race.  Horrified  by  imperial  ex- 
ample, the  Senate  yet  imitates  the  corruptions  of 
its  Caesars,  and  the  populace  is  made  loathsome  in 
its  wickedness.  War  is  remorseless;  slavery  is 
cruel ;  even  amusements  are  stained  with  blood. 
Public  sports  furnish  no  diversion  without  wholesale 
slaughter.  Guilt  is  gigantic,  and  Rome  a  pande- 
monium. Yet  in  her  very  despair  was  hope.  Mul- 
titudes, weary  of  the  old,  were  ready  for  the  new. 
Into  this  universal  ferment  of  corruption  was  intro- 
duced the  leaven  of  Christianity.  Shall  Scripture 
accomplish  what  ancient  philosophies  and  mytholo- 
gies have  failed  to  achieve  ?  Is  Jesus  the  eternal 
and  incarnate  Life  and  Truth,  or  only  a  superior 
Bel  or  Budh  or  Jupiter,  to  be  discarded  like  his  pre- 
decessors when  proved  a  failure  ?  Will  his  religion 
meet  the  everlasting  need  of  humanity?  With  the 
advent  of  Christ  our  world  began  this  last  experi- 
ment. Multitudes  passed  from  the  despair  of 
paganism  to  a  triumphant  faith,  which  glorified  life 
with  hope  and  love  and  conquered  death  amid  the 


t>REPARATIONS.  37 

execrations  of  enemies  and  the  flames  of  martyr- 
dom. 

Testimonies  of  numerous  heathen  authors  enable 
us  to  understand  the  moral  and  religious  condition 
of  mankind  at  the  era  of  Pentecost.  Literature 
has  never  painted  her  pictures  with  such  a  glare  of 
color. 

"  The  multitude  of  women,"  Strabo  says,  "  and 
the  entire  mass  of  the  common  people  cannot  be 
led  to  piety  by  the  doctrine  of  philosophy.  For 
this  purpose  superstition  also  is  necessary,  which 
must  call  in  the  aid  of  myths  and  tales  of  wonder. 
Such  things  the  founders  of  states  employed  as  bug- 
bears to  awe  children." 

Seneca  wrote :  "  The  whole  vulgar  crowd  of  gods 
which  for  ages  past  a  Protean  superstition  has  been 
accumulating  we  shall  worship  in  this  sense,  namely, 
that  we  ever  remember  that  the  worship  we  pay 
them  is  due  rather  to  good  manners  than  to  their 
own  worth.  All  such  rites  the  sage  will  observe  be- 
cause they  are  commanded  by  the  laws,  not  because 
they  are  pleasing  to  the  gods." 

Such  was  the  skepticism  of  cold  and  calculating 
philosophers  and  statesmen.  But  the  multitude 
could  not  regard  their  deities  with  this  cynical  in- 
difference. Ignorant  men  and  women  were  tor- 
mented with  irrepressible  doubts  and  pitiable  fears. 
These  Plutarch  describes  with  a  master  pen : 

"  Every  little  evil  is  magnified  to  the  superstitious 
man  by  the  scaring  specters  of  anxiety.  He  sits 
out  of  doors  wrapped  in  sackcloth  and  filthy  rags. 
Temples  and  altars  are  places  of  refuge  for  the  per- 
secuted ;  but  where  all  others  find  deliverance  from 


38  THE  CHRISTIAN  DEMOCRACY. 

their  fears  the  superstitious  man  fears  and  trembles 
most.  His  reason  always  slumbers;  his  fears  al- 
ways awake.  Nowhere  can  he  find  escape  from  his 
imaginary  terrors.  These  men  fear  the  gods,  and 
fly  to  them  for  succor.  They  flatter  them,  and  in- 
sult them.  They  pray  to  them,  and  complain  of 
them.  The  infidel  has  no  belief  in  the  gods ;  the 
superstitious  man  would  fain  disbelieve,  but  believes 
against  his  will,  for  he  fears  to  do  otherwise." 

The  *'  Clementines"  describe  graphically  the  con- 
flicts of  cultured  minds.  A  noble  Roman  depicts 
his  struggles  in  the  apostolic  age :  *'  I  was  from  my 
youth  exercised  with  doubts,  which  entered  my 
soul,  I  hardly  know  how.  I  was  pale  and  emaciated. 
I  resorted  to  the  schools  of  the  philosophers  hoping 
to  find  some  foundation  on  which  I  could  repose, 
but  I  saw  nothing  but  building  up  and  tearing  down 
of  theories.  I  was  dizzier  than  ever,  and  from  the 
bottom  of  my  heart  sighed  for  deliverance.  What 
shall  I  do  ?  I  shall  proceed  to  Egypt  and  shall 
cultivate  the  acquaintance  of  the  hierophants  and 
prophets  who  preside  at  the  shrines.  Then  I  shall 
win  over  a  magician  by  money  and  entreat  him  by 
what  they  call  necromancy  to  bring  a  soul  from  the 
infernal  regions,  as  if  I  were  desirous  to  consult  it 
about  some  business.  But  this  shall  be  my  consulta- 
tion— whether  the  soul  be  immortal." 


OBSTACLES.  39 


CHAPTER  III. 
Obstacles. 

A  DEMOCRACY  in  its  human  aspects,  Chris- 
tianity is,  in  its  divine  relations,  a  kingdom. 
Our  Saviour — Creator  and  Redeemer — is  its 
omnipotent  Autocrat.  How  simple  the  formulas 
our  incarnate  God  left  us !  Yet  are  they  impressed 
with  the  majesty  of  the  King  of  the  universe. 
Sublime  in  its  brevity  His  all-comprehensive  prayer 
to  His  Father!  Compare  His  few  pointed  and  sug- 
gestive words  in  baptism  and  eucharist  with  the  elab- 
orate and  enslaving  liturgies  of  popes,  bishops,  and 
doctors !  How  valuable  in  contrast  the  forms  be- 
queathed by  the  divine  wisdom  of  the  Redeemer ! 
In  its  pure  beginning  Christianity  was  without  tem- 
ples and  churches.  Pomp  was  as  foreign  as  the 
classic  eloquence  of  orators,  or  the  splendor  of  po- 
tentates, or  the  pageantry  of  ecclesiastics.  Plebeian 
homes  were  the  centers  of  worship  and  influence. 
In  Christ  all  disciples  were  brothers,  yet  members 
of  a  royal  priesthood  and  citizens  of  heaven.  The 
outer  Christian  Democracy  was  to  establish  an  inner 
spiritual  kingdom  by  the  power  of  the  Holy  Ghost, 
promised  to  restore  in  man  the  peace  and  joy  of 
righteousness.  True  to  itself,  all  external  obsta- 
cles would  be  cast  out  of  its  path,  like  mountains 
into  the  sea.  But,  resembling  Israel,  soon  Chris- 
tianity clouded  the  brilliance  of  the  divine  ideal.    Its 


40  THE  CHRISTIAN  DEMOCRACY. 

free  spiritual  democracy  became  legalized  by  Juda- 
ism and  corrupted  by  paganism.  Saints  were  sub- 
stituted for  gods,  and  demons  chosen  for  patrons 
and  mediators.  Democracy  was  revolutionized  into 
oligarchy  and  autocracy.  Christianity,  no  longer  in- 
tent on  the  salvation  of  the  people,  allied  itself  to 
kings  and  emperors.  Centuries  of  bondage  fol- 
lowed. The  history  of  the  Church  grows  dark  with 
apocalyptic  gloom.  Corruption  after  corruption! 
Slavery  after  slavery !  Woes  after  woes !  Tem- 
pests, lightnings,  and  earthquakes  !  Vials  of  wrath 
and  trumpets  of  judgment !  But  in  the  end  victory 
— the  drama  of  time  concluding  with  a  sunburst  of 
millennial  glory. 

Having  considered  the  preparations  for  the  Chris- 
tian Democracy,  we  will  now  review  the  difficulties 
by  which  it  was  confronted. 

I.  Universal  Obstacles. 

How  hard  to  believe  that  an  inscrutable  personal 
Power  created  this  universe !  Matter  from  Spirit !  It 
seems  incredible.  Philosophic  natures  shrink  from 
the  conclusion.  Here  is  the  root  of  intellectual 
skepticism.  The  multitude  believe  more  easily  in  a 
visible  image  than  in  an  invisible  God.  Hence  their 
superstitions  !  Preaching  is  to  propagate  Christian- 
ity. But  what  difficulties  embarrass  the  pulpit ! 
Man  lives  in  the  present.  His  senses  bind  him  to 
physical  nature.  His  needs  are  in  matter.  His  life 
in  the  body  seems  almost  contrived  to  shut  out  the 
light  from  his  soul.  God,  hades,  hell,  heaven — 
these  men  cannot  see.  They  are  impalpable.  But 
how  real,  how  pressing,  how  absorbing,  our  present 


OBSTACLES.  41 

physical  wants  !  The  preacher,  indeed,  appeals  to 
conscience,  to  fear,  to  love,  to  judgment,  to  deity, 
to  everlasting  interests  and  consequences  compared 
with  which  time  is  a  vanishing  moment  and  earth  a 
dissolving  cloud.  Yet  human  eloquence  neveraroused 
man  to  salvation,  and  the  most  difficult  of  all  for  the 
preacher  is  to  use  his  natural  powers,  while  relying 
only  on  the  Holy  Ghost.  To  save  one,  how  hard  ! 
What,  then,  between  Pentecost  and  Judgment  to 
establish  in  billions  of  souls  the  spiritual,  the  invis- 
ible, the  everlasting  kingdom  of  God ! 

A  world  summoned  to  repentance — how  repulsive 
to  human  nature  !  Men  recoil  from  examining  even 
the  laws  of  their  souls.  What,  then,  to  confess  and 
forsake  their  sins !  No  antagonisms  like  those  ar- 
rayed against  the  preacher !  It  is  easy  to  dazzle 
with  oratory.  But  the  rarest  and  loftiest  gift  in  the 
universe  is  that  which  brings  men  to  salvation.  Hu- 
manity seeks  every  conceivable  escape  from  the  very 
truths  ordained  by  Heaven  for  its  eternal  deliver- 
ance. In  the  history  of  the  Church,  therefore,  a 
humiliating  and  disappointing  record  of  shifts  and 
defeats,  of  compromises  and  retrogressions  !  Om- 
nipotence in  the  slow  progress  of  the  ages  alone  con- 
ducts to  the  universal  sway  of  the  everlasting  truth. 

We  must  now  hasten  to 

II.  Particular  Obstacles. 
These  were  both  Jewish  and  Gentile. 

I.   JEWISH   OBSTACLES  TO  THE  CHRISTIAN  DEMOCRACY. 

(i.)  Pharisees. — Their  sect  originated  in  a  move- 
ment to  preserve  pure  in  Israel  its  national  life. 
Antiochus  Epiphanes   attempted  to  mingle  Greek 


42  THE  CHRISTIAN  DEMOCRACY. 

customs  with  Jewish  observances.  Conservatism 
protested  against  these  innovations,  and  Pharisaism 
was  the  result.  Its  name  is  derived  from  a  Hebrew 
word  which  means  to  separate.  The  genius  and 
history  of  the  sect  are  indicated  in  its  title.  Exclu- 
siveness  was  its  characteristic.  Tradition  became 
its  life  and  power.  By  additions  to  the  Mosaic 
law  the  Pharisees  perverted  the  oracles  of  God  to 
their  own  avarice  and  ambition.  Having  built  a  wall 
around  the  fountain  of  eternal  life,  they  locked  its 
gate  and  kept  its  key.  Without  pay  none  entered. 
Every  path  to  the  kingdom  of  God  ended  in  a  money- 
chest.  Ostentatious  in  dress,  in  alms,  in  fasts,  in 
prayers,  in  innumerable  paltry  observances,  the 
Pharisees  gained  the  applause  of  the  multitude, 
while  neglecting  mercy  and  justice  and  all  that  en- 
nobles manhood.  Blind  by  greed  for  praise  and 
gold,  they  misled  the  nation  and  brought  upon 
it  the  blood  of  the  Messiah.  More  than  sinners, 
more  than  publicans,  more  than  Sadducees  Jesus 
denounced  Pharisees — "hypocrites,"  "painted  sep- 
ulchers,"  "  serpents,"  a  "  generation  of  vipers,"  *'  chil- 
dren of  hell !  "  What  words  of  condemnation,  burn- 
ing and  blasting  from  the  lips  of  infinite  Love ! 
Hence  enmity,  satisfied  only  with  death  !  The  ha- 
tred was  carried  by  the  Pharisee  into  all  lands. 
Antagonism  blazed  wide  as  the  world.  Proselytes 
were  foes  fiercer  than  their  Jewish  masters.  Often 
among  the  Gentiles  Pharisaism  kindled  the  fires 
of  Christian  martyrs.  Nor  is  its  hate  peculiar  to 
our  age.  The  picture  in  Scripture  is  for  all  earth 
and  all  time.  Pharisees  were  types  of  men  repre- 
senting  a    development    in    our    universal    human 


OBSTACLES.  43 

nature,  and  hence  reproduced  in  every  period  of 
history.  Their  lips  are  for  God  and  their  lives  for 
themselves ;  they  hate  the  truth  they  profess  to 
love  ;  they  gain  great  fame  by  small  formalities,  and 
for  time  sell  eternity. 

(2.)  Saddticees. — Zadok  was  their  founder,  and 
after  the  captivity.  They  were  skeptics.  In  neither 
angels  nor  immortality  had  they  faith.  Sadducees 
were  religionists  without  religion.  Even  the  Penta- 
teuch, which  they  professed  to  believe,  they  ex- 
plained away.  Having  lost  faith  in  existence  be- 
yond the  grave,  they  made  the  most  of  the  only 
life  they  expected  to  enjoy.  They  acquired  wealth  ; 
they  attained  office ;  they  indulged  in  luxury  and 
lived  in  splendor.  To  them,  in  the  dazzle  of  this 
world,  God  became  dim  and  eternity  obscure.  But 
their  earthly  vision  grew  more  keen.  They  repre- 
sented the  aristocracy  of  the  Jews,  made  lordly  and 
exacting  by  their  consciousness  of  wealth  and  honor. 
By  bribes  and  flatteries  the  Sadducees  secured  from 
their  Roman  tyrants  the  loftiest  dignities  of  priest- 
hood, with  the  control  of  the  revenues  of  the 
temple.  Thus  the  skeptics  of  the  nation  became 
the  religious  rulers  of  the  nation.  A  cold  and  cal- 
culating aristocratic  indifference  arrayed  itself  in  a 
garb  of  piety,  made  an  affectation  of  purity,  and  re- 
ceived a  veneration  it  did  not  deserve.  Nor  was  its 
opposition  restricted  to  Jerusalem.  In  every  part 
of  the  earth  it  confronted  the  kingdom  of  Christ. 
Devoted  to  time  and  reckless  of  eternity,  Saddu- 
ceeism  typifies  that  universal  skepticism  in  the 
dominant  classes  of  all  nations  and  ages  which  is 
the  eternal  foe  to  salvation. 


44  THE  CHRISTIAN  DEMOCRACY. 

(3.)  Priests. — On  its  lofty  terrace  hundreds  of 
feet  above  the  valleys  beneath  towered  the  stately 
and  magnificent  temple.  It  was  no  longer  the  rude 
structure  over  which  the  returned  captives  wept 
when  contrasting  it  with  the  glory  of  the  building 
of  Solomon.  Herod,  a  hated  Edomite,  had  lavished 
on  the  temple  his  royal  wealth.  The  alien  king 
beautified  it  with  the  choicest  art  of  his  age.  Jo- 
sephus  represents  it  as  a  pile  of  silver  glittering  in 
the  dazzle  of  the  morning  sun.  Its  cloisters  were 
triumphs  of  architectural  skill,  and  its  gates  and 
pillars  were  admired  by  Greeks  and  Romans  accus- 
tomed to  the  Parthenon  and  the  Capitol.  And  the 
gorgeous  worship  of  the  temple  corresponded  to  the 
grace  and  beauty  of  its  art.  However  the  Jew 
might  disregard  his  moral  law,  he  did  not  fail  to 
appreciate  the  splendor  of  his  ceremonial  display. 
Over  the  world  the  temple  was  the  love  and  ven- 
eration of  the  nation.  But  in  it  the  priests  had  a 
peculiar  Interest.  Part  of  each  year  it  was  their 
home.  They  slept  in  its  cloisters,  they  ministered 
at  its  altars,  they  led  in  its  songs,  and  lived  on  its 
revenues.  From  birth  to  death  they  were  identi- 
fied with  its  wealth  and  its  magnificence.  It  brought 
them  occupation,  support,  and  glory.  Hence  they 
formed  an  army  of  interested  defenders.  Yet  this 
despised  Nazarene,  this  uneducated  provincial,  this 
revolutionary  innovator  was  against  their  temple ! 
His  priesthood  would  end  their  own,  stop  their 
pomps,  desolate  their  altars,  scatter  their  revenues 
and  their  worshipers.  No  marvel  that  the  hierarchy 
resisted  the  Gospel !  It  fought  for  all  that  binds 
man  to  this  present  life.     From   Jerusalem  to  the 


OBSTACLES.  45 

extremities  of  earth  the  Jewish  priesthood  battled 
Christianity. 

II.  GENTILE  OBSTACLES  TO  THE  CHRISTIAN  DEMOC- 
RACY. 

(i.)  Aristocracies. — 'Tis  hard  in  our  modern  age  to 
picture  the  ancient  social  conditions.  Classes  in 
Judea  were  separated  by  a  caste  system  almost  as 
remorseless  as  that  of  India.  In  Greece  and  Rome 
manual  labor  was  the  task  of  slaves.  Mechanic  toil 
was  stigma.  Earth's  despised  millions  were  beasts, 
created  to  bear  the  life  burdens  of  the  rich  and  pow- 
erful. War  knew  no  mercy.  Captured  cities  were 
pillaged  and  burned,  while  their  inhabitants  were 
flayed  and  killed,  or,  worse  than  torture  and  death, 
manacled  for  the  conqueror.  Humanity  could  little 
soften  hom.es  where  the  father  was  a  despot,  with 
legal  power  to  divorce  his  wife,  slay  his  children, 
and  murder  his  servants.  All  the  social  and  polit- 
ical laws  and  customs  of  the  ancient  life  created  in 
man  a  hardness  which  was  a  chief  obstacle  to  the 
Gospel. 

Neither  democracy  nor  philosophy  had  mitigated 
human  severity.  Aristocratic  pride  was  as  stern 
and  relentless  in  free  and  cultured  Greece  as  in  im- 
perial Babylon.  Socrates  lived  in  the  streets  of 
Athens  and  mingled  with  its  people.  He  was  a 
plebeian  by  birth  and  instinct ;  and  yet  he  introduced 
no  popular  sympathies  into  the  system  of  which  he 
was  the  ideal.  The  Platonic  philosophy  loved  truth 
and  beauty.  It  inculcated  immortality  and  extolled 
virtue.  It  soared  to  sublime  heights  of  speculation. 
Plato  himself  was  refined  and  mild  and  just  and 
imaginative.     Yet  he   had    no   sympathy   for    the 


46  THE   CHRISTIAN   DEMOCRACY. 

vulgar.  He  believed  that  the  rude  multitude, 
chained  by  fate  to  matter,  could  never  attain  any 
lofty  conceptions.  To  the  masses  of  mankind,  in 
his  view,  the  ideas  of  eternal  truth  were  naturally 
and  inevitably  unintelligible.  Hence  human  prog- 
ress was  impossible.  For  man  no  golden  future  il- 
luminated by  hope  and  victory !  The  genius  of  the 
Platonic  philosophy  was  that  of  aristocratic  Gnos- 
ticism. Stoicism  was  even  more  severe  and  repel- 
lent. It  taught  its  disciples  with  a  haughty  and 
frigid  indifference  to  endure  life's  ills,  and  when  these 
became  insupportable  to  take  a  dignified  refuge  in 
suicide.  To  the  imperious  Roman  it  gave  increased 
arrogance.  He  loathed  the  vulgar.  Horace,  son  of 
a  freedman,  felt  and  expressed  the  patrician  disgust. 
A  system  of  disdain  and  despair,  Stoicism  hardened 
against  Christianity.  Between  Jesus  and  Zeno  were 
no  points  of  contact.  Nor  was  Epicureanism  more 
accessible  to  the  salvation  of  the  Gospel.  Its  creed 
was  pleasure.  In  the  world's  capital  it  encouraged 
gross  sensuality  and  refined  voluptuousness.  Law, 
duty,  eternal  life — what  cared  the  Epicurean  butter- 
flies, glittering  in  short  sunshine  from  flower  to 
flower,  for  such  solemnities?  A  philosophy  of  in- 
dulgence, making  this  world  its  all,  has  no  care  for 
the  judgment  call  of  repentance  and  feels  no  need 
of  remission  through  the  blood  of  the  cross. 

Nor  was  it  only  philosophies  that  erected  barriers 
between  man  and  his  Saviour.  Society  and  gov- 
ernment were  essentially  aristocratic.  Rulers  re- 
sented equality  in  sinfulness  and  salvation.  They 
wanted  no  heaven  with  slaves  and  plebeians.  They 
would  acknowledge  no  accountability  to  a  common 


OBSTACLES.  47 

tribunal  of  judgment.  Human  brotherhood  in  guilt 
and  in  redemption  were  alike  detestable.  Pride  had 
its  symbol  in  the  Roman  Senate.  Imperial  haugh- 
tiness, surpassing  patrician  assumption  and  earthly 
conditions,  claimed  equality  with  the  Olympian 
divinities.  The  whole  ancient  world  was  an  aris- 
tocracy inimical  to  the  Christian  Democracy. 

(2.)  Priesthoods. — We  are  often  more  impressively 
taught  by  a  fact  than  by  a  dissertation.  Our  mod- 
ern archaeology  now  furnishes  visible  proof  of  the 
wealth,  power,  and  magnificence  of  the  pagan  hier- 
archy. The  opposition  it  was  able  to  offer  Chris- 
tianity, better  than  by  any  general  statement,  will 
be  understood  by  the  discoveries  of  an  English  ar- 
chitect who  has  exposed  the  whole  life  about  the 
temple  of  Diana  at  Ephesus,  and  thus  enables  us  to 
illustrate  the  vast  resources  of  the  heathen  priest- 
hood, fighting  for  its  existence  against  the  ministers 
of  salvation. 

Our  explorer  spent  six  years  in  determining  the 
site  of  the  buried  structure.  His  long  toil  was  re- 
warded by  some  inscriptions  in  the  great  theater 
which  gave  a  clew  to  the  place  of  the  temple.  These 
also  proved  that  it  had  been  amply  endowed  by 
the  will  of  a  rich  Ephesian.  He  bequeathed  the 
rents  of  lands,  provided  for  the  support  of  an  army 
of  dependents,  gave  directions  for  pompous  proces- 
sions and  gorgeous  ceremonials,  and  presented  the 
goddess  images  of  silver  and  of  gold.  The  temple 
of  Diana  was  not  only  a  seat  of  worship,  but  the 
bank  of  Asia.  Kings  deposited  their  treasures 
within  its  sacred  inclosures,  guarded  more  securely 
by  superstition  than  by  soldiery.     Approach  to  the 


48  THE   CHRISTIAN   DEMOCRACY. 

temple  was  through  a  splendid  cemetery  filled  with 
costly  monuments,  on  which  were  discovered  most 
touching  and  affectionate  inscriptions  to  the  de- 
parted. Reverence  for  the  priest  was  increased  by 
veneration  for  the  dead,  and  the  magnificence  of  the 
structure  gave  glory  to  the  hierarchy.  It  was  built 
of  white  marble  and  supported  by  one  hundred 
graceful  pillars.  The  brilliant  front  caught  the  fresh 
splendors  of  each  rising  sun.  Around  the  temple 
stood  double  rows  of  columns.  An  image  of  its 
goddess  near  the  center  was  adored  as  a  gift  from 
heaven.  Its  friezes  were  in  the  noblest  style  of 
art,  and  its  altar  had  felt  the  touch  of  a  Phidias  and 
a  Praxiteles. 

The  temple  of  Diana  at  Ephesus,  the  temple  of 
Minerva  at  Athens,  the  temple  of  Zeus  at  Delphi, 
the  temple  of  Jove  on  the  Roman  Capitoline — what 
centers  of  influence  for  heathen  priesthood  !  Over 
the  universal  hierarchy  they  shed  the  luster  of  their 
charms.  But  in  all  lands  were  edifices  devoted  to 
their  gods,  less  famous  than  the  temples  we  have 
named,  yet  depositories  of  riches  and  dazzling  with 
splendors  and  illimitable  in  the  affection  and  rever- 
ence excited  for  paganism. 

Beside  these  imposing  structures  stood  the  mes- 
sengers of  Christianity.  Without  the  aids  of  archi- 
tecture, without  the  culture  of  music,  without  the 
pageantry  of  ceremonial,  without  any  impressive 
visible  symbol,  without  the  charms  of  human  elo- 
quence, plain  in  appearance,  simple  in  speech,  direct 
in  purpose,  they  speak  of  law  and  sin  and  repent- 
ance ;  they  call  to  faith  in  a  crucified  Christ ;  they 
discourse  of  life's  vanities,  the  awards  of  judgment, 


OBSTACLES.  49 

and  the  solemnities  of  eternity.  If  their  Gospel  be 
true  the  gods  of  the  people  are  myths.  Their  altars 
are  to  be  hurled  down,  and  their  idols  demolished. 
Gay  festivals  will  be  succeeded  by  the  solemnities 
of  Christian  worship.  The  temples  themselves, 
without  priest  or  sacrifice  or  suppliant,  will  stand 
deserted  monuments  of  a  lying  mythology.  Every- 
where over  the  earth  the  pagan  hierarchy  arose  to 
avert  such  a  catastrophe.  It  battled  for  life.  It  in- 
voked its  gods.  It  called  to  its  aid  states  and  ar- 
mies. It  met  the  ministers  of  truth  with  chains 
and  flames  and  death.  Heathen  priesthood  ex- 
hausted earth  and  heaven  for  victory  over  the  Chris- 
tian Democracy. 

But  behind  all  and  above  all  oppositions  were 
(3.)  Emperors. — Imperial  Caesars  ruled  the  world. 
They  were  its  autocrats  and  its  divinities.  To  resist 
their  authority  was,  in  one  act,  treason  and  atheism. 
It  was  the  guilt  of  crimes  expiable  only  with  death. 
Emperors,  indeed,  filled  their  Pantheon  with  foreign 
gods,  but  it  was  implied  that  the  imperial  deity  was 
supreme  on  earth,  as  Jove  in  heaven.  How  hateful 
to  these  terrestrial  divinities  the  very  spirit  of  the 
Christian  Democracy  !  Contest  without  compromise 
was  inevitable.  Jesus,  as  one  god  among  many  gods, 
Caesars  would  allow.  But  not  Jesus  God  alone,  Jesus 
Creator  of  all,  Jesus  on  the  cross  entitled  to  the 
throne  of  the  universe  !  Between  Jesus  and  Caesar 
conflict  was  irrepressible.  A  grain  of  incense  burned 
to  Jupiter  or  emperor  avoided  the  issue.  One  kiss 
from  the  lips,  one  bend  of  the  knee,  one  motion  of 
the  hand  was  enough.     Imperialism  was  often  easily 

satisfied  and  dreaded  the  contest.    Nor  did  thougrht- 
4 


50  THE  CHRISTIAN   DEMOCRACY. 

ful  Christians  tempt  martyrdom.  Only  fanatics 
courted  flames,  from  which  they  shrank  when  they 
saw  the  blaze.  But  battle  came.  Roman  imperial 
power  impersonated  the  whole  antagonism  of  earth 
and  hell  to  the  Redeemer.  Impurpled  Caesars  on 
the  throne  of  the  earth,  and  with  all  its  energies  and 
engineries  of  destruction  at  their  command,  were 
visible  representatives  of  that  Satan  who,  before  the 
universe,  led  its  dark  spiritual  forces  for  the  over- 
throw of  the  Christian  Democracy. 


PERSECUTIONS.  5 1 


CHAPTER  IV. 
Persecutions. 

BY  simple  truth  how  shall  Christianity  win  the 
multitude?  To  make  man  believe  in  the  un- 
seen and  submit  himself  to  an  invisible  Cre- 
ator and  Redeemer  is  a  superhuman  work.  And 
this  against  all  his  recoil  from  repentance,  condemna- 
tion, and  penalty!  For  our  salvation  the  power  of 
the  Holy  Ghost  is  indispensable.  But  there  is  a 
human  agency  which  makes  personal  and  visible  the 
inscrutable  Spirit.  Testimony  is  the  living  energy 
of  the  Gospel  palpable  to  eye  and  ear.  Each  dis- 
ciple is  a  witness.  Woe  to  him  if  he  betray  his 
trust !  Bribes  from  earth  and  hell  beset  his  path. 
How  Satan  tempts  us  to  turn  stones  into  bread,  to 
seek  applause  on  lofty  pinnacles,  and  from  high 
mountains  to  covet  earthly  kingdoms  !  Yet  what 
victorious  power  when  a  true  faith  and  a  right  life 
are  expressed  by  honest  lips!  Without  such  con- 
fession pew  and  pulpit  are  alike  the  scorn  of  men 
and  demons.  Each  disciple  is  under  vow  to  testify 
for  Christ.  His  breath,  his  brain,  his  heart,  his  mo- 
ments as  they  fly  mark  him  as  a  witness  for  One  to 
whom  he  belongs.  But  what  security  for  his  sin- 
cerity? He  may  be  deceived  or  he  may  dissimulate. 
How  shall  he  know  himself  and  assure  others? 
Death  is  a  test  which  all  admit.  And  to  this  Chris- 
tianity was  brought  by  the  persecutions.     Flames 


52  THE   CHRISTIAN   DEMOCRACY. 

tried  its  witnesses.  I  may  suspect  the  sleek  and  pros- 
perous professor.  When  I  see  him  steadfast  in  the 
fire  I  no  longer  doubt  his  integrity.  As  a  system  of 
belief  in  the  invisible  the  Gospel  would  never  have 
been  successful  by  learning,  eloquence,  or  argument. 
Even  the  divine  agency  was  to  be  confirmed  by  the 
human  testimony. 

By  love  of  enemies  the  primitive  disciples  wit- 
nessed most  powerfully.  To  hate  a  foe  was  a  hea- 
then virtue.  The  ancients  taught,  "  Kill  to  secure 
your  safety  or  gratify  your  revenge."  According  to 
the  pagan  code  of  duty  and  honor,  a  man  was  to 
reward  his  friend  and  injure  his  enemy.  As  en- 
forced by  Christ,  to  Greeks  and  Romans  the  law  of 
love  seemed  unreasonable  and  impracticable.  But 
they  saw  it  illustrated  in  the  lives  of  His  disciples. 
Words  are  breath  ;  deeds  are  proof.  The  old  world 
was  weary  of  the  cold  and  turgid  discourses  of  philos- 
ophies which,  when  sound  in  theory,  were  forgotten 
in  practice.  Now  they  saw  love  demonstrated  in 
the  certainty  of  fact.  Abstract  command  was  shown 
possible  by  the  actions  of  witnesses.  Deeds  im- 
pressed words.  Testimony  convinced  skeptics.  In 
the  gloom  of  dungeons,  weighed  down  by  chains, 
exhausted  by  hunger,  scourged  by  rods,  torn  by  pin- 
cers, mangled  by  beasts,  and  scorched  by  molten 
metals,  wearied,  lacerated,  bleeding,  burning  Chris- 
tians prayed  for  their  enemies.  The  last  breath  of 
life  was  intercession  for  those  inflicting  death.  From 
cross  and  fire  arose  to  heaven  forgiving  words  of 
love.  Such  spectacles  were  overwhelming.  Often 
the  dying  testimony  was  followed  by  instantaneous 
conversions.     Heathen  executioners  became  believ- 


l^ERSECUtlONS.  §^ 

ers  by  their  remorseless  office.  The  headsman  was 
seen  to  throw  down  his  ax,  confess  himself  a  Chris- 
tian, and  suffer  the  death  he  was  about  to  inflict. 

No  eloquence  of  Greek  or  Roman  has  surpassed 
the  power  of  Tertullian  where  he  pictures  in  words 
the  spirit  of  the  witnesses  for  his  Master.  Address- 
ing the  emperor,  he  cries : 

"  Thither  we  lift  up  our  eyes  ;  without  ceasing, 
for  our  enemies  we  offer  prayer — not  the  few  grains 
of  incense  a  farthing  buys,  not  the  blood  of  some 
worthless  ox  whose  death  is  a  relief.  With  our 
hands  stretched  out  and  up  to  God,  rend  us  with 
your  iron  claws,  hang  us  up  on  crosses,  wrap  us  in 
flames,  take  our  heads  from  us  with  the  sword,  let 
loose  the  wild  beasts  upon  us,  wring  from  us  the 
soul  beseeching  God  on  the  emperor's  behalf!  " 

The  joy  of  the  martyr  was  another  effectual  tes- 
timony for  Christianity.  Courage  paganism  could 
show.  Stoics  courted  death.  To  slaves  the  grave 
was  a  welcome  refuge  from  oppression.  Roman 
soldiers  imperiled  life  with  fearless  heroism.  On 
the  arena  gladiators  fought,  reckless  whether  they 
fell  by  the  fang  of  the  lion  or  slew  him  with  the 
sword.  How  many  brave  men  had  dared  death  for 
freedom  and  shed  immortal  luster  over  the  pages  of 
Greek  and  Roman  history  !  Disregard  for  life  was, 
indeed,  a  characteristic  of  the  age  of  persecuting 
Caesars.  But,  weary  of  the  ills  of  existence  or  in 
despair  under  his  sufferings,  the  heathen  submitted 
to  his  fate  as  inevitable,  and  often  with  hate  in  his 
heart  and  curses  on  his  lip.  Disciples  of  Jesus  were 
radiant  amid  flames.  They  were  victorious  over 
racks  and  crosses.     Hope  of  immortal  life  beamed 


54  'THE  CHRISTIAN  DEMOCRACY. 

from  their  eyes  and  faces.  A  last  breath  was  a  song 
of  triumph.  The  halo  with  which  art  crowned  each 
martyr  head  was  a  symbol  of  a  true  conqueror.  More 
brilliant  than  a  crown  of  laurel  this  wreath  of  beams. 
Joy  in  death,  attested  by  innumerable  witnesses, 
won  multitudes  to  Christ. 

Persecution  also  advertised  the  religion  of  the 
cross.  It  made  it  known  to  all  classes  of  society, 
and  converted  its  patient  and  retiring  submission 
into  public  spectacles  of  conquering  faith  and  love. 
The  recent  explorations  of  Lanciani  in  Rome  show 
that  not  only  slaves  and  mechanics,  but  also  many 
members  of  senatorial  and  imperial  families,  were 
baptized  disciples  of  the  Saviour  and  faithful  unto 
death.  It  was  persecution  that  brought  Christianity 
beyond  the  sphere  of  plebeians  to  the  notice  of  patri- 
cians and  emperors.  Accusations  were  tried  before 
consuls,  with  appeal  to  the  imperial  tribunal.  Gov- 
ernment was  forced  to  know  the  obscure  sect  it  pun- 
ished. And,  while  Christianity  had  to  be  recog- 
nized at  the  judgment  seat  by  rulers  and  priests, 
their  victims  attracted  the  multitude  by  spectacles 
of  flames.  The  means  employed  to  destroy  the 
faith  was  the  most  effectual  agency  of  its  extension. 
Its  leaven  of  life  was  thus  diffused  from  humble 
homes  into  temples  and  palaces.  Prisons  of  martyrs 
were  centers  of  influence  wider  than  pulpits.  Flames 
preached  eloquently  and  convincingly.  The  trium- 
phant words  of  Christian  victors  made  more  con- 
versions, even  in  the  superior  classes,  than  sonorous 
orators. 

For  thirty  years  after  the  death  of  Christ  Judaism 
and   Christianity   were    confounded   by   paganism. 


PERSECUTIONS.  55 

Under  the  toleration  Rome  granted  the  former  the 
latter  grew  unnoticed.  The  law  itself  was  a  shield 
to  the  new  faith  until  it  became  established  in  the 
world  and  could  stand  in  defiance  of  enemies. 

The  first  great  persecution  began  under  Nero. 
On  the  night  of  July  i8,  A.  D.  64,  a  fire  originated 
in  the  stalls  of  the  Circus  Maximus.  It  consumed 
seats  and  stagings,  and  then  spread  with  terrifying 
rapidity.  To  check  it  firemen  and  soldiers  worked 
in  vain.  Houses  were  torn  down  to  arrest  the 
flames.  For  six  days  and  nights  the  fire  raged, 
spread  into  the  gardens  of  Maecenas,  and  after  being 
subdued  burst  out  again  and  continued  three  more 
days  its  work  of  destruction.  Of  fourteen  regions 
of  Rome  but  four  escaped  unharmed.  Nero  was 
accused  as  the  incendiary.  We  have  no  historic 
proof  of  his  guilt.  But,  suspected  of  the  crime  and 
endangered  by  the  populace,  the  reckless  emperor 
accused  the  Christians.  Possibly  instigated  by  the 
Jews,  he  began  a  work  of  murder  to  divert  atten- 
tion. A  carnival  of  blood  ensued.  Horrible  and 
unexampled  torments  were  employed.  Martyrs  were 
crucified,  torn  by  dogs,  killed  in  the  tragic  specta- 
cles. In  Nero's  gardens,  where  now  stand  St.  Pe- 
ter's and  the  Vatican,  the  populace  assembled  to 
behold  a  brilliant  but  ghastly  display  which  seems 
like  a  red  midnight  glare,  ominous  of  the  centuries 
of  fiery  torments  before  Christianity,  under  the  old 
Rome  and  under  the  new.  Huge  torches  blazed 
through  the  darkness.  Like  some  infernal  demon, 
Nero  turned  pain  into  sport,  and  of  death  itself  made 
laughter.  He  smeared  martyrs  with  pitch  and  set 
them  on  fire  that  their  agonies,  visible  in  the  blaze. 


56  THE  CHRISTIAN  DEMOCRACY. 

might  amuse  the  giddy  and  cruel  Roman  multi- 
tude. 

This  first  persecution  was  a  mere  outburst  of 
popular  hate,  stimulated  by  brutal  imperial  caprice. 
For  fifty  years  there  was  no  law  by  which  Christians 
were  killed.  Their  lives  depended  on  the  whim 
of  rulers  and  the  passions  of  the  populace.  An  ex- 
plosion might  occur  at  any  moment.  The  first  le- 
gal enactment  was  caused  by  one  of  the  most  just 
of  the  consular  governors  and  made  by  one  of  the 
most  excellent  of  the  emperors.  In  the  view  of  its 
framers  it  was  necessary,  merciful,  and  equitable. 
We  must  remember  that  by  Roman  law  Christian- 
ity was  not  only  impiety,  but  treason,  and,  there- 
fore, an  offense  both  against  religion  and  empire. 

About  the  year  A.  D.  ii2  Pliny  the  Younger  was 
proconsul  in  Bithynia.  In  this  region  the  altars 
were  abandoned  and  the  temples  deserted.  Pagan- 
ism seemed  like  one  of  its  own  decaying  and  deso- 
late seats  of  worship.  Its  priests  feared  that  their 
gods  would  be  dethroned  and  their  occupation  gone. 
Accusations  multiplied  and  crowds  of  Christians 
were  forced  before  Pliny.  The  just  and  forbearing 
Roman  magistrate  was  perplexed.  He  shrank  from 
decreeing  to  ax  and  flame,  and  dispatched  a  letter 
asking  instruction  from  the  emperor.  Trajan  re- 
flected and  replied.  His  answer  was  the  first  impe- 
rial edict  which  regulated  by  law  the  trial  and  pun- 
ishment of  Christians.  It  provided  (i)  that  they 
were  not  to  be  sought ;  (2)  that  when  accused  and 
convicted  they  were  to  be  punished  ;  (3)  that  if  they 
sacrificed  they  were  to  be  pardoned  ;  and  (4)  that 
no  anonymous  accusations  were  to  be  received. 


t'ERSECUTlONS.  ^f 

Por  more  than  a  century  this  memorable  edict  of 
Trajan  regulated  the  treatment  of  Christians.  But 
it  left  them  at  the  mercy  of  mobs  and  consuls.  Life 
was  a  suspense.  A  storm  might  burst  at  any  mo- 
ment and  thousands  perish.  A  sword  waved  over 
the  head  of  each  disciple,  ever  ready  to  stop  and 
strike.  And  it  was  under  the  philosophic  Marcus 
Aurelius  the  most  cruel  blow  fell.  He  changed  the 
law  into  relentless  severity.  How  mild  and  beau- 
tiful the  words  of  this  emperor  !  *'  Men  exist  for 
each  other,"  he  writes ;  **  teach  them  or  bear  with 
them  !  "  Have  we  not  here  the  spirit  of  the  Gos- 
pel ?  In  theory  the  pagan  is  more  merciful  than 
the  inquisitor.  Our  imperial  philosopher  is  exalted 
as  a  moral  model.  We  must  judge  him,  not  by  his 
journals,  which  cost  only  time,  ink,  and  parchment, 
but  by  his  laws,  which  murdered  and  plundered  the 
innocent.  Barbarians  were  thundering  on  the  con- 
fines of  his  empire.  Gloom  settled  over  Marcus 
Aurelius.  His  philosophy  evaporated  into  mist, 
that  grew  red  in  a  cloud  of  blood.  After  all  his 
fair  dreams  he  was  not  only  an  imperial  failure,  but 
an  inciter  to  plunder  and  death.  It  is  not  certain 
that  in  his  despair  he  did  not  turn  from  philosophy 
to  heathenism  and  seek  to  propitiate  his  old  gods 
by  the  blood  of  martyrs.  Our  lauded  and  specula- 
tive emperor  invited  persecution  by  an  appeal  to 
that  avarice  which,  under  the  pretext  of  religion, 
has  usually  set  in  motion  the  machinery  of  death 
by  which  kings  and  priests  have  ground  out  gain 
to  satisfy  greed.  Marcus  Aurelius  issued  an  edict 
ordering  that  the  accusers  of  Christians  should  come 
into  possession  of  their  property ! 


58  THE  CHRISTIAN  DEMOCRACY. 

Decius  let  loose  the  next  tempest.  He  was  the 
first  to  decree  a  general  persecution.  Like  Trajan, 
he  proposed  to  restore  the  old  Roman  glory.  An- 
cient institutions  were  to  be  revived,  the  Senate  was 
to  regain  its  patrician  honors,  the  censorship  to 
be  renewed,  and  Rome  fortified  and  adorned  so  as 
to  attract  with  its  former  splendors.  With  these 
political  aspirations  came  the  necessity  of  restor- 
ing the  old  paganism.  Olympian  gods  will  resume 
their  thrones,  their  temples,  and  their  dominion.  But 
Christianity  stands  in  the  way  of  such  a  revival. 
Decius  will  obliterate  it  in  blood.  In  A.  D.  250  his 
imperial  edict  ordained  that  all  Christians,  without 
exception,  should  be  required  to  perform  the  rites  of 
the  religion  of  the  Roman  State.  The  punishment 
of  refusal  was  torture.  Local  magistrates  were 
directed  to  fix  a  time  within  which  Christians  were 
to  appear  and  sacrifice.  Many  fled,  and  their  prop- 
erty was  confiscated.  Those  remaining  were  terri- 
fied by  threats.  But  soon  the  earthquake  heaved 
beneath  the  Church.  Pagan  rage  burst  forth  in 
different  regions  of  the  empire.  The  Bishop  of 
Rome,  Fabianus,  suffered  martyrdom.  Cornelius 
was  successor  in  office  and  in  death.  Next  Lucius 
accepted  the  episcopate,  but  soon  exchanged  his 
miter  for  a  martyr's  crown.  Rome's  three  faithful 
bishops  sleep  together  in  the  Catacombs.  Multi- 
tudes in  the  imperial  capital  perished  by  torture. 
Their  numbers  were  nearly  equaled  in  Alexandria. 
Here  Quinta  was  dragged  through  the  streets  by 
her  feet  until  she  expired.  Crucified  side  by  side,  a 
husband  and  wife  for  three  days  exhorted  each 
other  as  they  suffered.     At  Caesarea  perished  Bishop 


PERSECUTIONS.  59 

Alexander  of  Jerusalem,  and  in  Antioch  Bishop 
Babylas.  The  illustrious  Cyprian  was  beheaded  at 
Carthage.  For  ten  years  this  Decian  persecution 
continued,  and  ended  when  the  emperor  fell  in  a 
war  with  the  Goths. 

In  A.  D.  302-303  began  the  last  fire-test  of  Chris- 
tianity under  imperial  Rome.  Diocletian  had  di- 
vided the  empire  between  four  rulers.  Of  these  two 
were  Augusti  and  two  were  Caesars.  But  over  all 
Diocletian  retained  the  sovereign  authority.  Like 
Trajan  and  Decius,  he,  too,  would  restore  the  old 
Roman  glory — not,  however,  by  martyrdom  of 
Christians.  Diocletian  was  a  wise  and  pacific  em- 
peror and,  although  of  plebeian  birth,  had  shown 
himself  worthy  of  the  imperial  purple.  It  was  Ga- 
lerius,  his  associate,  who,  on  a  visit  to  the  capital, 
urged  him  to  kindle  fatal  fires.  Diocletian  hesi- 
tated, but  consented  to  take  counsel  of  the  gods. 
Having  yielded  thus  far,  he  was  pushed  onward 
until  he  brought  over  himself  and  his  empire  a 
cloud  dark  as  death.  The  oracle  of  the  Milesian 
Apollo  gave  the  response  the  priests  desired  and, 
perhaps,  dictated.  Paganism  triumphed  for  the 
hour,  to  perish  by  its  own  violence.  Taught  by  ex- 
perience, it  sought  to  burn  the  Scriptures,  destroy 
the  churches,  extirpate  the  ministers,  and  thus  at 
its  fountains  exhaust  Christianity.  Angered  by 
false  reports,  although  averse  to  blood,  Diocletian 
began  in  his  own  court  and  capital  by  ordering  to 
torture.    All  who  would  not  sacrifice  were  strangled. 

1.  An  imperial  decree  directed  the  sacred  books 
to  be  burned   and  the  sacred   edifices   destroyed.; 

2.  The  clergy  were  commanded  to  be  imprisoned  ; 


6o  THE  CHRISTIAN  DfeMOCRAcV. 

3  and  4.  The  decrees  were  then  extended  to  all 
Christians,  who  must  sacrifice  or  die. 

Now  the  Diocletian  persecution  surpassed  all  that 
preceded  in  extent  and  cruelty.  Murders  were 
wholesale.  A  Phrygian  town  was  surrounded  and 
burned.  A  whole  Church  was  in  one  instance  extir- 
pated. Slaughter  attained  the  rate  of  a  hundred  a 
day.  Galerius  ordered  death  by  slow  fire.  A  small 
flame  was  kindled  under  the  feet  of  a  victim.  Wa- 
ter was  dashed  on  him  to  prevent  his  too  speedy 
death.  He  was  calcined  until  his  flesh  fell  from  his 
bones.  Hanging  by  their  feet,  the  ears  and  noses 
of  the  martyrs  were  cut  ofl",  their  eyes  and  tongues 
torn  out,  and  when  their  bodies  were  consumed 
their  ashes  were  cast  into  the  sea  to  prevent  venera- 
tion for  their  relics.  About  the  sixth  year  this  in- 
fernal violence  expended  itself.  By  endurance  mar- 
tyrs conquered  priests  and  emperors.  The  Christian 
anvil  wore  out  the  pagan  hammer.  Imperial  Rome 
was  defeated.  Diocletian,  so  long  prosperous,  died 
in  awful  gloom.  Diseased  by  debauchery  and  tor- 
tured by  fear,  Galerius  was  a  spectacle  of  suffering. 
Vermin  swarmed  over  his  loathsome  flesh,  while  he 
raged  like  a  demon.  At  last  the  expiring  tyrant 
himself  ended  the  persecution.  On  his  deathbed 
Galerius  confessed  his  failure,  stopped  the  cruelties, 
decreed  universal  toleration,  and  supplicated  the 
prayers  of  Christians. 

But  history  must  notice  that  dark,  spectral  colors 
crossed  the  brilliant  glories  of  martyrdom.  Even 
in  prisons  and  flames  spiritual  pride  was  intensified 
into  intolerant  fanaticism.  And  this  connected  it- 
self with  the  strifes  for  the  episcopate  mentioned 


PERSECUTIONS.  6t 

first  by  Clemens  Romanus  and  of  which  we  have 
glimpses  through  the  mists  of  patristic  ages.  While 
the  fires  of  the  Decian  persecution  were  raging  at 
Carthage,  bishops  and  presbyters  were  in  a  fierce 
contest  which  ended  in  the  universal  subversion  of 
the  Christian  Democracy. 

About  two  hundred  years  after  Christ  was  born 
Cyprian,  called  Thascius.  He  was  a  rhetorician, 
wealthy  and  highly  educated.  Baptized  A.  D.  247, 
in  the  next  year  he  was  advanced  to  the  episcopate. 
The  new  bishop  gave  all  his  property  to  the  poor. 
But  neither  his  charity,  his  piety,  nor  his  brilliant 
genius  prevented  envy  at  his  sudden  exaltation. 
Religion  had  declined  at  Carthage.  Luxury  under- 
mined faith  and  morals.  Dross  had  mingled  with 
the  gold.  In  the  Church  were  worldly  men  who 
sought  gain  and  glory,  even  from  martyrdom.  Pre- 
suming on  their  superior  piety,  from  their  prison 
cells  fanatical  professors  issued  certificates  recom- 
mending, almost  commanding,  unworthy  persons  to 
be  restored  to  the  communion.  Some  of  these 
lapsed  disciples  had  denied  the  faith  by  sacrifice  to 
the  emperor,  and  some  had  bought  immunity  by 
surrendering  their  Bibles  to  their  persecutors.  A 
wild,  infectious,  and  pernicious  enthusiasm  was  ex- 
cited in  the  Church  of  Carthage.  Popular  clamor 
almost  forced  the  bishop  to  respect  the  indiscrimi- 
nate commendations  of  deceived  and  ambitious 
fanatics.  Cyprian  hesitated.  He  wisely  maintained 
that  the  lapsed  should  not  be  restored  until  the 
storm  had  passed  and  each  case  could  be  examined 
and  decided  by  the  ecclesiastical  authority.  He 
yielded  so  far  as  to  give  the  dying  the  sacrament. 


62  THE  CHRISTIAN   DEMOCRACY. 

But  this  concession,  inconsistent  with  his  position, 
instead  of  allaying,  added  fury  to  the  tempest. 

On  a  hill  near  Carthage  lived  Novatus,  the  pres- 
byter. He  was  a  man  of  fiery  spirit  who  spurned 
the  episcopal  yoke.  In  him  culminated  the  antag- 
onism of  the  ecclesiastical  strifes  of  two  centuries. 
Novatus  watched  his  bishop  struggling  in  the  storm 
and  was  not  above  taking  advantage  of  his  difficul- 
ties. In  the  heat  of  the  persecution  the  rebel  pres- 
byter ordained  the  deacon  Felicissimus.  This  was 
open  and  defiant  revolt  against  the  episcopal  order. 
Carthage  burst  into  strifes  among  Christians  furious 
as  the  martyr  flames  kindled  by  a  pagan  emperor. 
Now  the  lapsed  who  were  rejected  by  the  bishop 
were  received  by  the  presbyter.  Novatus  was  a 
leader  of  rebellion,  and  his  Church  a  fiery  center. 

To  meet  the  assaults  of  his  presbyterial  enemies 
Cyprian  did  not  defend  himself  by  urging  the  in- 
herent wisdom  of  his  policy  toward  the  lapsed.  In 
this  he  would  have  been  strong  and  his  vindication 
complete.  But  the  bishop  prevailed  over  the  man. 
Cyprian  stood,  not  on  his  argument,  but  his  order. 
His  episcopal  authority  was  inviolable  because  es- 
tablished by  God.  Office,  rather  than  reason,  made 
him  right.  To  support  his  prerogative  he  enforced 
his  commands  by  his  visions.  A  divine  voice  told 
him  that  the  immaculate  priesthood  would  be 
avenged.  He  now  asserted  as  a  universal  law  that, 
as  the  bishop  is  in  the  Church,  so  the  Church  is  in 
the  bishop.  He  said  that  whoever  separated  him- 
self from  the  bishop  separated  himself  from  the 
Church.  In  the  bishop,  therefore,  was  the  unity  of 
the  Church.     Amid  the  Decian  flames,  a  little  more 


PERSECUTIONS.  63 

than  two  centuries  after  the  power  and  liberty  of 
the  Pentecostal  baptism,  was  developed  by  Cyprian 
that  view  of  episcopal  prerogative  which  subverted 
the  Christian  Democracy  and,  after  the  Apostolical 
Constitutions,  became  the  universal  ecclesiastical 
law. 

A  schism  arose  at  Rome  in  principle  similar  to 
that  at  Carthage,  although  in  origin  widely  diverse. 
It  was  the  Italian  death-throe  of  the  sovereignty 
of  believers  as  established  by  the  evangelical  his- 
tories. Novatianus  was  a  learned,  pious,  and  influ- 
ential presbyter.  He  attained  peace  after  what 
was  believed  to  be  a  fierce  struggle  with  indwelling 
demons  from  which  he  had  been  exorcised.  Fa- 
bianus,  Bishop  of  Rome,  ordained  him  presbyter. 
Now  in  the  capital  of  the  world  started  forth  into 
a  blaze  of  fury  the  question  which  had  inflamed 
Carthage.  Shall  the  lapsed  be  admitted  to  the  com- 
munion ?  Novatianus  took  the  rigid  view,  while 
Cornelius,  bishop  by  the  martyrdom  of  Fabianus, 
took  the  mild  view.  In  Italy,  as  in  Africa,  bishop 
against  presbyter  and  presbyter  against  bishop  on 
the  question  of  episcopal  authority  ;  while  in  regard 
to  the  policy  toward  the  lapsed  the  positions  of 
bishop  and  presbyter  are  completely  reversed !  In 
defiance  of  Fabianus  was  Novatianus  ordained 
bishop.  But  the  rebellion  was  not  successful.  As 
at  Carthage,  so  at  Rome  and  in  all  regions  of  the 
world,  by  the  law  and  custom  of  both  the  Oriental 
and  Occidental  communions,  episcopacy  triumphed 
over  the  liberties  of  the  Christian  Democracy. 

Out  of  the  Diocletian  persecution  at  the  close  of 
the  third  century  sprang  the  Donatist  gchisrn.     It, 


64  THE  CHRISTIAN   DEMOCRACY. 

too,  originated  in  questions  concerning  the  lapsed. 
As  in  the  Decian  persecution,  arose  a  mild  and  a 
rigid  party.  A  woman  led  the  severe  sectists. 
Lucilla,  wealthy  and  powerful,  possessed  precious 
martyr  relics,  which  she  saluted  affectionately  and 
adoringly  with  public  and  private  kisses.  Her  fem- 
inine zeal  was  infectious  in  its  fanaticism.  The  rich 
lady  had  an  enemy.  It  was  Csecilian,  ordained 
Bishop  of  Carthage  by  Felix.  At  the  house  of 
Lucilla  was  held  a  meeting  of  her  friends.  In  fact, 
the  rich  lady  was  in  conspiracy  against  episcopal 
order,  perhaps  without  intending  rebellion.  She 
called  to  her  aid  Numidian  bishops.  These  conse- 
crated her  favorite  reader,  Marjorinus,  charging  that 
as  Felix  was  an  apostate  traditor  his  ordination  of 
Caecilian  was  void.  In  this  contest  between  Lucilla 
and  her  bishop  we  have  the  seeds  of  the  Donatist 
schism. 

The  emperor  Constantine  interfered  in  this  Car- 
thaginian battle  and  directed  an  inquiry.  He  ap- 
pointed Miltiades,  Bishop  of  Rome,  to  preside  over 
an  episcopal  commission.  In  the  year  A.  D.  313 
the  case  was  tried.  Five  GaUic  bishops,  under  Mil- 
tiades, constituted  the  ecclesiastical  court.  Ten 
bishops  accused  and  ten  defended.  In  attendance 
were  fifteen  Italian  bishops.  Against  the  accused 
Donatus  was  leader.  Felix  was  tried  on  the  charge 
of  having  betrayed  the  faith  by  delivering  the  sacred 
books  to  his  persecutors.  He  was  acquitted.  Hence 
his  ordination  of  Caecilian  was  valid.  The  case  was 
then  appealed  to  the  Council  of  Aries.  Here,  too, 
Caecilian  was  vindicated.  Marjorinus,  his  rival,  soon 
after  died  ;  but  the  schism  he  represented  had  rooted 


PERSECUTIONS.  65 

itself  in  North  Africa.  Donatus  became  its  leader. 
He  was  a  bishop  without  regular  ordination,  but 
energetic  and  eloquent,  however  errant  in  spirit  and 
doctrine.  In  him  we  have  an  expiring  protest,  pas- 
sionate, yet  powerful,  against  the  ecclesiastical  sup- 
pression of  primitive  liberty.  Donatism  would  have 
hurled  away  the  fetter  of  apostolical  succession. 
Often  it  flamed  into  fanaticism  and  rushed  into  wild- 
est excesses.  Mad  violence  invited  against  it  re- 
pressive measures.  Some  of  its  frenzied  enthusiasts 
sought  for  themselves  the  fame  of  martyrdom.  They 
hurled  themselves  into  flames  and  over  precipices. 
With  other  eminent  bishops  of  his  sect,  Donatus 
was  exiled.  Under  Julian  their  churches  and  priv- 
ileges were  restored.  But  succeeding  emperors  re- 
newed the  persecutions.  To  heal  the  schism  Augus- 
tine devoted  his  time,  his  strength,  and  his  elo- 
quence. In  A.  D.  41 1  a  great  convention  assembled 
at  Carthage.  Two  hundred  and  eighty-six  Catholic 
bishops  met  two  hundred  and  seventy-nine  Donatist 
bishops.  North  Africa  swarmed  with  bishops,  Cath- 
olic and  Donatist,  differing  but  by  seven  in  their 
numbers !  So  powerful  was  sectarian  opposition 
to  apostolical  succession  ! 

Now  Augustine  introduced  a  startling  compro- 
mise. It  conceded  the  whole  claim  of  episcopacy 
as  a  divine,  exclusive,  and  invariable  order.  Yet  it 
does  not  seem  to  have  been  resisted  at  Rome  or 
Carthage  or  Constantinople  or  in  any  part  of  the 
universal  Church.  Expediency  is  usually  stronger 
than  principle.  Augustine  proposed  that  if  the 
Donatists  would  become  Catholics,  then  the  bishops 
of  both  parties  should  stand  on  the  same  level  in 


66  THE   CHRISTIAN   DEMOCRACY. 

episcopal  functions.  A  Donatist  and  Catholic  bishop 
were  to  occupy  their  sees  together,  but  which- 
ever survived  should  be  in  the  Catholic  episcopate. 
Thus  Augustine  hoped  to  make  all  North  Africa 
Catholic.  However,  the  sectists  refused  his  gener- 
ous concession.  As  shown  by  the  letters  of  Gregory 
the  Great,  Donatism  survived  down  to  the  sixth  cen- 
tury, a  fanatical  and  mutilated,  but  protesting,  wit- 
ness for  the  evangelical  Christian  Democracy. 


CONSTANTINE.  6y 


CHAPTER  V. 

Constantine. 

THE  death  of  Galcrius  removed  from  the  earth 
an  imperial  monster.  He  was  a  demon  mad 
for  blood,  and  baffled  only  by  physical  and 
mental  torments  in  his  fiendish  love  of  destruction. 
Now  loathsome  in  his  grave,  the  empire  was  relieved 
of  an  intolerable  load.  This  persecuting  tyrant  was 
succeeded  by  his  nephew,  Caius  Galerius  Valerius 
Maximinus.  In  the  year  311  he  had  made  himself 
master  of  the  Asiatic  provinces,  and  ruled  also  over 
Egypt.  He  was  a  man  of  low  origin,  nor  were  his 
mean  birth  and  rude  dispositions  concealed  by  his 
imperial  purple.  Maximinus  was  ignorant,  violent, 
a  devotee  of  gods,  and  a  tool  of  priests. 

Under  the  edict  issued  amid  the  death-agonies  of 
Galerius,  Christians  came  from  mines  and  prisons 
and  exile  in  distant  lands  to  experience  briefly  the 
joy  of  liberty.  The  churches  were  full,  and  the 
temples  deserted.  Fresh  vigor  inspired  the  new 
faith,  made  unconquerable  by  suffering.  But  this 
victorious  joy  of  the  Christians  excited  fanatical 
rage  in  their  heathen  enemies.  Priests,  conjurers, 
and  magistrates  in  united  opposition  begged  the 
emperor  that  no  foes  of  his  ancestral  gods  should 
dwell  or  worship  within  the  walls  of  cities.  At 
Antioch  their  petition  was  enforced  by  a  voice  from 
the  statue  of  Jupiter.     The  king  of  Olympus  spoke 


68  THE  CHRISTIAN  DEMOCRACY. 

against  Christ.  Maximinus  was  not  displeased  with 
this  intonation  of  the  will  of  Jove.  He  caused  at 
Tyre  a  writing  to  be  made  which  expressed  the 
whole  spirit  of  the  ancient  paganism.  In  this  the 
emperor  directs  the  veneration  of  the  people  to  the 
monarch  of  the  gods  whose  chosen  earthly  seat  was 
the  Roman  capital.  He  says:  ''That  highest  and 
greatest  Jupiter,  who  presides  over  your  famous  city, 
who  saved  the  divinities  of  your  fathers,  your  wives, 
children,  hearths,  and  homes  from  every  pestilent 
infection,  he  it  was  who  inspired  your  souls  with  this 
healthful  purpose,  revealing  to  you  how  noble  and 
salutary  it  is  to  approach  the  worship  of  the  immor- 
tal gods  with  becoming  reverence."  All  the  calam- 
ities of  his  empire  Maximinus  referred  to  the  reck- 
less and  pernicious  errors  of  Christians.  '*  If  they 
persist,"  he  said,  "  in  their  accursed  folly  let  them 
be  banished."  Another  effort  now  to  restore  the 
splendor  of  paganism !  Shall  the  torch  be  again 
kindled  ?  Shall  chain  and  prison  and  exile  and  con- 
fiscation be  once  more  employed  against  the  faith  ? 
Shall  the  horrors  inflicted  by  Galerius  be  repeated 
under  his  nephew  ?  Blood  began  to  flow  and  flames 
to  burn.  Ominous  the  portents  of  terrible  perse- 
cution !  But  by  events  in  another  region  of  the 
empfre  the  tragic  spectacles  of  martyrdom  were 
arrested. 

Constantine  the  Great  was  richly  endowed  with  the 
most  brilliant  gifts  of  manhood.  In  person  he  was 
large  and  commanding,  majestic  in  countenance, 
with  a  versatile  and  comprehensive  intellect  directed 
by  an  imperial  will  created  for  dominion.  The  times 
were  ready  for  this  masterful  genius.     He  was  to  be 


CONSTANTINE.  69 

the  agent  of  a  revolution  which  was  to  shape  the  future 
of  humanity  to  the  close  of  its  development.  Con- 
stantinewasthe  son  ofConstantius  Chlorus,  one  of  the 
AugustiofDiocletian,who  resided  in  Britain.  Helena, 
the  mother  of  the  greatest  of  emperors,  was  reputed 
to  be  the  daughter  of  an  innkeeper.  Her  illustri- 
ous son  thus  inherited  the  robustness  of  plebeians 
with  a  patrician  dignity  and  refinement.  His  vast 
gifts  had  been  educated  at  the  court  of  Diocletian, 
where  he  seems  to  have  been  held  as  a  species  of 
hostage  for  the  good  conduct  of  his  father,  Chlorus. 
In  the  Nicomedian  capital  he  must  have  witnessed 
scenes  in  the  most  terrible  of  all  the  persecutions, 
and  been  impressed  with  their  cruel  injustice.  Fear- 
ing for  his  life,  he  resolved  to  escape  from  his  splen- 
did captivity.  In  an  unguarded  moment  Diocletian 
gave  his  consent  that  the  imperial  youth  should  de- 
part. Expecting  a  recall,  Constantine  prepared  relays 
of  swift  horses,  and  was  soon  flying  with  his  face  to- 
ward the  West.  Nor  was  he  too  quick  to  leave 
or  too  fast  in  flight.  Soon  Diocletian  dispatched 
messengers  to  bring  back  the  fugitive.  It  was  too 
late.  Constantine  was  far  in  advance.  He  could 
not  be  overtaken.  In  that  successful  flight  was  the 
future  of  Christendom.  The  stumble  of  a  horse, 
the  delay  of  a  groom,  the  treachery  of  a  rider  would 
have  changed  the  course  of  the  history  of  humanity. 
In  A.  D.  306  Constantine  was  proclaimed  the  suc- 
cessor of  his  father.  Against  Maximian  the  young 
emperor  turned  first  his  arms.  His  eagles  tri- 
umphed. Maximian  was  defeated  and  driven  to 
suicide.  The  exulting  victor  presented  a  magnif- 
icent offering  expressive  of  his  gratitude  to  Apollo 


*Jd  THE   CHRISTIAN   DEMOCRACY. 

in  his  temple  at  Augustodunum.  By  this  brilliant 
gift  Constantine  ascribed  his  success  to  a  Roman 
god.  Was  the  imperial  youth  at  this  beginning  of 
his  military  career  a  pagan  ?  Or  did  he  wish  to  se- 
cure by  hypocrisy  heathen  support  ?  Or  was  he  yet 
vacillating  between  the  old  and  the  new?  He  had, 
most  probably,  been  trained  by  his  parents  in  the 
faith  of  the  Christians. 

In  his  path  to  the  dominion  of  the  world  Con- 
stantine next  encountered  a  more  formidable  rival. 
His  implacable  foe  was  Maxentius.  This  Csesar  was 
despicable,  infamous,  and  detested.  Consumed  by 
lust  and  vanity,  he  deflowered  the  wives  and  daugh- 
ters of  illustrious  senators  until  he  became  abhorred 
as  a  tyrant  monster.  But  he  possessed  Rome. 
Hated  and  feeble  in  himself,  he  was  yet  powerful  in 
the  renown  and  wealth  and  army  of  the  splendid 
capital  of  the  empire.  He  represented  the  ancient 
paganism.  He  hoped  in  the  national  gods  whom 
he  honored.  He  was,  therefore,  accepted  as  the 
defender  of  the  old  Roman  idolatry  and  common- 
wealth. Around  him  were  priests,  populace,  and 
patricians.  Strong  in  this  support,  he  challenged 
war.  Over  Italy  Maxentius  commanded  the  statues 
of  Constantine  to  be  hurled  from  their  pedestals  to 
the  earth.  This  was  an  inexpiable  insult  to  impe- 
rial majesty. 

Constantine  resolved  to  strike  the  first  blow. 
With  forty  thousand  men  he  marched  into  Italy. 
Maxentius  had  one  hundred  and  twenty  thousand 
soldiers,  and  his  other  advantages  were  overwhelm- 
ing. On  his  side  were  all  the  omens  of  victory. 
Constantine  was  awed  by  his  peril.     His  soldiers 


CONSTANTINE.  /I 

were  mostly  pagans  in  arms  against  their  gods.  Can 
they  be  trusted  to  fight  against  their  priests  and 
altars?  Are  they  not  led  against  Rome,  their  ven- 
erated imperial  capital  ?  Will  they  encounter  the 
peril  of  vastly  superior  numbers?  And  their  gen- 
eral is  a  youth  without  laurels  or  experience,  who 
has  just  drawn  his  sword  first  in  battle.  In  this 
desperate  situation  where  shall  Constantine  seek 
help  ?  We  will  see.  The  new  hero  marches  boldly 
from  the  Alps  into  Italy  toward  Rome.  On  the 
Flaminian  way  at  the  Milvian  Bridge  he  is  a 
few  miles  from  the  capital.  A  crisis  has  come 
when  he  must  have  divine  aid  or  perish.  He  can- 
not supplicate  the  deities  of  his  enemies.  He  will 
turn,  then,  to  the  God  of  the  Christians.  Desire  for 
victory,  rather  than  faith,  inspired  his  prayer.  In 
this  torturing  suspense,  just  after  the  hour  of  noon, 
Constantine  relates  that  he  saw  over  the  sun  a  glit- 
tering cross,  and  above  it  on  the  heavens  the  words, 
TovTG)  vUa — '^  By  this  conquer!"  The  emperor 
pondered  over  the  celestial  sign.  Night  came,  and 
he  dreamed.  Now,  he  solemnly  affirms  that  Christ 
revealed  Himself  and  commanded  him  to  make  a 
banner  resplendent  like  that  in  the  sky.  In  obedi- 
ence to  the  vision  a  glittering  ensign  was  prepared. 
This  was  the  labarum.  It  lifted  on  its  flaming  folds 
the  cross  in  sight  of  the  army.  On  the  helmet  of 
the  emperor  shone  a  cross.  On  the  shield  of  each 
soldier  was  a  cross.  Wherever  battle  raged  floated 
and  flashed  a  cross.  The  cross  became  the  symbol 
for  Constantine  of  faith  and  victory. 

But  beyond    the  Tiber  was  Maxentius.     He  was 
the  defender  of  heathen  gods,  priests,  altars,  tem-" 


72  THE  CHRISTIAN  DEMOCRACY. 

pies,  traditions,  and  his  empire's  capital.  Face  to 
face  stand  paganism  and  Christianity.  The  battle 
is  for  the  dominion  of  the  world.  Terrible  the 
shock!  The  army  of  Maxentius  is  shattered  and 
defeated,  and  he  is  hurled  into  the  Tiber  from  a 
bridge  near  where  now  stands  the  modern  Ponte 
Molle.  On  the  hill  of  the  Capitol  Constantine  plants 
the  cross.  Here  in  his  own  temple  Christ  displaces 
Jupiter.  The  victorious  emperor  on  the  Esquiline 
built  the  Lateran  Cathedral  and  erected  the  vast 
monumental  baths  whose  ruins  yet  give  honor  to 
his  conquering  name.  It  was  on  the  twenty-seventh 
of  October,  A.  D.  312,  that  the  conflict  of  the  Mil- 
vian  Bridge  occurred,  and  ever  after  this  triumph  of 
his  arms  the  cross  was  Constantine's  battle  symbol. 
He  erected  in  the  Roman  Forum  his  statue.  Grasped 
by  his  right  hand  was  his  standard  of  victory,  with 
the  inscription,  *'  By  this  salutary  sign,  the  true  sym- 
bol of  valor,  I  freed  your  city  from  the  yoke  of  the 
tyrant."  The  conqueror  converts  the  emblem  of  our 
salvation  into  an  inspiration  for  war.  Years  after, 
in  his  capital  on  the  Bosporus,  he  gave  his  standard 
a  more  spiritual  significance.  At  the  entrance  of 
his  imperial  palace  was  an  immense  picture  of  the 
emperor.  His  labariim  was  in  the  hand  of  Con- 
stantine. Beneath  his  feet,  pierced  by  arrows, 
writhed  the  dragon  Heathenism. 

Galerius  had  died  on  his  bed  in  agonies  of  dis- 
ease. Maximian  after  defeat  perished  by  suicide. 
Maxentius  was  drowned  at  the  Ponte  Molle  in  Tiber. 
Maximinus  while  arming  for  new  conflicts  died  at 
Tarsus.  Of  the  six  rivals  claiming  empire  after 
Diocletian's  death  four  had  been  removed  from  the 


CONSTANTINE.  ^3 

path  of  Constantine  to  the  throne  of  the  world.  His 
brother-in-law  Licinius  alone  remained.  Early  in 
the  year  A.  D.  313  the  two  emperors  met  in  friendly 
consultation  at  Milan.  They  agreed  to  issue  a  re- 
markable decree — the  first  edict  of  universal  tolera- 
tion ever  proclaimed  in  the  history  of  the  human 
race.  It  is  a  magnificent  testimony  to  the  states- 
manship of  Constantine.  How  wonderful  that  the 
man  who  was  to  complete  the  extinction  of  the 
Christian  Democracy  and  fetter  the  Church  to  the 
empire,  and  whose  sons  would  be  tyrants  over 
bishops,  should  make  the  first  movement  toward 
liberty  of  faith  far  in  advance  of  the  progress  of 
the  world  !  The  edict  of  Milan  was  published  on 
June  13,  313,  in  Nicomedia,  the  capital  of  the 
Oriental  division  of  the  empire.  Its  chief  provisions 
were :  (i)  Each  subject  of  the  empire  was  at  liberty 
to  choose  his  own  religion ;  (2)  all  property  of 
Christians  confiscated  during  the  persecutions  was 
to  be  restored ;  (3)  compensation  to  innocent  pur- 
chasers was  to  be  made  from  the  imperial  treasury ; 
(4)  all  officials  were  enjoined  faithfully  to  execute 
the  edict. 

The  peace  between  Licinius  and  Constantine 
could  not  continue.  A  trembling  world  felt  war  to 
be  inevitable.  Between  paganism  and  Christianity 
drew  near  the  final  struggle.  One  emperor  was  a 
patron  of  the  old  gods,  and  the  other  their  declared 
foe.  Each  impersonated  his  religion.  In  the  same 
army  the  cross  glittering  over  the  Christian  soldier 
was  the  abomination  of  the  pagan.  Towns,  cities, 
provinces,  kingdoms  were  divided.  Even  in  his 
own  court  each    sovereign  feared   treachery.      The 


74  THE  CHRISTIAN  DEMOCRACY. 

empire  must  henceforth  be  either  pagan  or  Chris- 
tian. Licinius,  perhaps,  precipitated  the  catas- 
trophe. He  forbade  assemblies  of  bishops  ;  he  hin- 
dered Christian  education ;  he  sent  worshipers  to 
the  fields ;  he  appointed  pagan  officers ;  he  per- 
mitted persecution,  as  in  the  case  of  the  Forty  Mar- 
tyrs at  Sebaste.  But  Constantine,  on  his  side,  was 
equally  ready  for  the  irrepressible  conflict. 

Priests  and  augurs  excited  Licinius  to  defend 
their  gods  and  destroy  their  enemies.  Before  pro- 
ceeding to  war  he  conducted  the  officers  of  his 
court  and  army  to  a  sacred  grove.  Candles  burn 
before  the  divine  images.  The  place  is  awful  with 
all  the  imposing  rites  of  pagan  ceremonial.  Above 
the  altar  rises  the  smoke  of  sacrifice.  In  the  name 
of  his  deities  Licinius  makes  this  solemn  appeal : 
*'  Here  stand  the  images  of  the  gods  whose  worship 
we  have  received  from  our  fathers.  But  our  enemy, 
who  has  impiously  abandoned  the  sanctuaries  of  his 
country,  worships  a  foreign  God,  who  has  come  from 
I  know  not  where,  and  dishonors  his  army  with  the 
disgraceful  sign  of  his  God.  If  the  foreign  thing 
which  we  now  deride  come  off  victorious  we,  too, 
shall  be  obliged  to  acknowledge  and  worship  it  and 
we  must  dismiss  the  gods  to  whom  we  vainly  kindle 
these  lights.  But  if  our  gods  conquer,  as  we  doubt 
not  they  will,  we  will  turn  ourselves  after  this  vic- 
tory to  the  war  against  our  enemies." 

The  significance  of  the  struggle  was  as  fully 
realized  by  Constantine.  His  life,  his  faith,  his  em- 
pire were  involved.  To  a  guard  of  fifty  soldiers  he 
committed  the  labarum.  It  moved  the  symbol  of 
victory.     The  army  saw  in  it  a  sign  of  the  presence 


CONSTANTINE.  7$ 

of  Divinity.  Imagination  surrounded  it  with  a  halo 
of  awe,  and  it  inspired  men  in  strifes  of  deadly  bat- 
tle. One  bearer,  terrified,  giving  the  labartim  to  a 
comrade,  fled.  The  coward  fell  transfixed  by  ar- 
rows, while  the  new  ensign  with  his  flaming  standard 
was  unharmed  amid  peril  and  slaughter.  Often 
struck,  the  staff  was  uninjured.  Thus  the  cross  of 
our  salvation,  beautiful  emblem  of  eternal  peace, 
urged  grim  warriors  to  carnage  for  victory ! 

On  the  third  of  July,  A.  D.  323,  Licinius  was  de- 
feated at  Adrianople.  The  siege  of  Byzantium 
followed.  Crispus,  eldest  son  of  Constantine,  com- 
manded the  fleet  and,  entering  the  Hellespont,  con- 
quered Amandus,  the  pagan  admiral.  At  Chry- 
sopolis  was  the  final  battle.  Here,  too,  Licinius  was 
vanquished.  He  fled  to  Nicomedia.  At  the  inter- 
cession of  his  wife  Constantia,  his  life  was  spared  ; 
but  in  A.  D.  324  he  was  ordered  to  death.  All 
enemies  were  subdued.  Constantine  was  master  of 
the  world. 

Imperial  policy  soon  violated  the  edict  of  Milan. 
Humanity  was  not  ready  for  religious  toleration. 
Constantine  himself  led  in  a  departure  from  the  wise 
provisions  of  his  own  decree.  His  sons  followed  his 
example.  It  was  ordered  :  "  The  heathen  supersti- 
tion must  cease  ;  the  temples  everywhere  must  be 
closed ;  he  who  offers  sacrifice  shall  be  struck  down 
with  the  avenging  sword ;  his  property  shall  fall  to 
the  State  treasury."  We  see  in  these  statutes  that 
gain  is  the  end  of  all  persecutors,  whether  pagans  or 
inquisitors. 

Before  his  battle  with  Maxentius,  Constantine  af- 
firms he  saw  over  the  sun,  and  then  in  vision,  a 


76  THE  CHRISTIAN   DEMOCRACY. 

cross  which  became  his  sign  and  inspiration  of  vic- 
tory. Was  it  illusion,  or  imposture?  At  the  close 
of  his  life,  with  slight  motive  for  deception,  the  em- 
peror related  to  his  friend  Eusebius  as  facts  the 
spectacleswhich  appeared  to  his  eye  and  in  his  dream. 
We  need  not  explain  them  into  miracle.  They  be- 
long to  a  not  infrequent  species  of  psychological  phe- 
nomena. Powerful  mental  impressions  control  the 
senses,  not  only  of  individuals,  but  of  multitudes. 
Proof  shows  that  the  eye  sees  what  is  intensely 
conceived.  In  abnormal  conditions  soul  dominates 
vision.  A  cross  blazed  vividly  before  the  mind  of 
the  agitated  emperor.  His  mental  image  he  trans- 
ferred to  the  sun.  Excited  by  the  glowing  picture, 
he  magnetized  his  army  into  his  faith.  We  can  ad- 
duce psychological  facts  as  wonderful  as  those  in- 
volved in  the  vision  of  Constantine. 

Was  the  great  emperor  a  Christian  ?  After  his 
victory  over  Maxentius  his  imperial  influence  was 
for  the  new  faith.  He  associated  with  clergymen, 
studied  doctrinal  questions,  convened  the  Nicene 
Council,  and  seemed  devoted  to  the  Church.  But 
not  until  thirty  years  of  profession  was  he  baptized. 
Eusebius  paints  a  brilliant  picture  of  the  ceremony. 
Constantine  suffers  from  a  disease  pronounced  in- 
curable. Imperial  purple  cannot  hide  the  ghastly 
traces  of  his  fatal  malady.  On  his  brow  falls  the 
shadow  of  eternity.  Vanity  earth's  empire  com- 
pared with  the  immortality  of  heaven  !  Awed  by 
the  everlasting  future,  Constantine  stands  at  the  font 
in  the  glittering  robes  of  baptism  whose  white  sym- 
bolizes holiness.  He  is  immersed  in  the  consecrated 
water  in  the  name  of  the  Trinity.     He  is  signed  with 


CONSTANTINE.  77 

the  cross.  He  feels  on  his  brow  the  anointing  chrism, 
and  he  professed  to  experience  in  himself  the  in- 
effable joy  of  forgiveness,  the  purity  of  regenera- 
tion, the  hope  of  immortal  life.  If  we  are  to  believe 
his  testimony,  he  glowed  with  the  love  and  light  of 
a  Christian's  faith.  And  the  magnificence  of  his 
imperial  funeral,  which  followed  soon,  gave  solemn 
interest  to  a  baptism  preparative  for  death.  Eusebius 
wrote  the  account  of  his  emperor.  The  eloquence 
of  the  bishop  encircles  Constantine  with  the  halo  of 
the  sage,  the  hero,  and  the  saint. 

We  have  viewed  the  bright  colors  of  the  picture ; 
mingled  amid  these  are  shades  dark  with  death. 
Toward  his  life's  close  Constantine  was  filled  with 
gloom.  Black  specters  of  suspicion  pursued  the 
miserable  man.  Blood  was  on  his  life.  He  had 
forced  Maximian  to  suicide.  He  had  put  to  death 
his  own  son,  Crispus.  He  had  slain  his  nephew. 
He  had  killed  his  brother-in-law  Licinius,  once  his 
imperial  associate.  After  sacrificing  his  son  on  the 
testimony  of  his  second  wife,  Fausta,  he  gave  Fausta 
also  to  the  executioner.  We  do  not  know  all  the 
facts.  The  members  of  his  family  slain  by  the  em- 
peror may  have  conspired  against  his  life  or  throne. 
But  we  should  restrain  eulogy.  A  cloud  is  over 
Constantine.  He  is  before  that  infallible  Judge 
who  weighs  slave  and  king  in  the  same  balance  of 
everlasting  justice. 

As  a  ruler  no  man  in  history  is  more  illustrious 
than  the  son  of  Chlorus.  Renouncing  paganism, 
he  wisely  recognized  it  as  a  fact  to  be  tolerated  in 
his  government.  His  conciliation  was  the  only 
policy  possible.      It  brought    magnificent    success. 


78  THE   CHRISTIAN   DEMOCRACY. 

Under  the  leadership  of  Constantine  Christianity 
became  the  triumphant  reh'gion  of  his  empire.  From 
flames  and  dungeons  and  impoverishment  it  arose 
to  mold  the  administration  of  him  who  won  and 
wore  the  diadem  of  the  world.  By  convening  the 
Council  of  Nice  Constantine  stamped  himself  on  that 
creed  which  was  to  become  the  universal  symbol  of 
the  faith  of  Christendom.  He  built,  too,  the  city  of 
beauty  and  glory  in  whose  dazzle  of  splendor  even 
Rome  was  for  a  time  obscured,  which  retains  his 
victorious  name,  which  is  a  center  of  the  Greek 
Church  and  the  Mohammedan  dominion,  and  about 
whose  possession  as  a  capital  of  empire  revolve  some 
of  the  most  stupendous  questions  connected  with 
the  future  of  humanity. 

We  must  explain  in  detail  the  influence  of  Con- 
stantine on  the  organism  of  the  Church.  He  com- 
pleted in  its  polity  the  ecclesiastical  revolution  which 
began  in  the  first  century,  was  successful  in  the  time 
of  Cyprian,  and  became  law  by  the  provision  for 
ordination  in  the  Apostolical  Constitutions.  By 
him  all  previous  tendencies  from  democracy  to  oli- 
garchy and  autocracy  were  extended  and  perpet- 
uated. He  secularized  the  Church.  Hereafter  it 
exhibits  the  pomp  and  pretension  of  the  empire. 
This  we  see  in  the  lordly  assumptions  of  episcopal 
titles,  so  different  from  the  scriptural  and  apostolical 
simplicity.  Eusebius  and  Chrysostom  call  bishops 
princes  and  governors.  Siimmi  sacerdotes^  pontifi- 
ces  maximi,  principes  sacerdottun — '*  highest  priests," 
'* greatest  pontiffs,"  ''chief  of  priests" — become 
usual  designations.  Bishops  Avere  also  styled  papcB^ 
patres  patrmn^  and  episcopi  episcoporum—-^^  fathers/' 


CONSTANTINE.  79 

"  fathers  of  fathers,'*  and  "  bishops  of  bishops." 
Their  increased  prerogatives  corresponded  to  their 
pompous  episcopal  titles : 

I.  In  regard  to  presbyters,  bishops  had  absolute 
and  independent  authority.  2.  Bishops  tried  presby- 
ters, while  presbyters  never  tried  bishops.  3.  Bish- 
ops only  had  power  to  grant  presbyters  license  to 
preach,  and,  strictly,  permission  was  necessary  in 
each  particular  instance  where  the  function  was  ex- 
ercised. 4.  Baptisms  could  be  regularly  performed 
only  in  the  church  of  the  bishop,  where  ample 
provision  was  made  for  the  sacrament.  5.  Con- 
firmations admitting  to  the  eucharist  were  by 
bishops.  6.  The  worship  of  each  church  in  his 
jurisdiction  was  under  the  sole  control  of  the  bish- 
op, who  could  compose  liturgies  and  change  the 
form,  but  not  the  doctrine,  of  creeds.  7.  Bishops 
had  the  absolute  right  to  receive  and  disburse  all 
ecclesiastical  revenues,  so  that  deacons  and  presby- 
ters and  subordinate  functionaries  and  all  charities 
were  paid  from  the  episcopal  treasury.  8.  Bishops 
had  their  power  confirmed  by  civil  laws,  were  ap- 
pointed judges  to  try  causes,  and  thus  dispensed 
justice  under  imperial  authority  as  officers  of  the 
empire. 

In  an  ascending  scale,  similar  to  that  in  the  State, 
ecclesiastical  rulers  arranged  their  titles,  jurisdic- 
tions, and  prerogatives.  The  Church  was  made  an 
ally  and  an  agent  of  the  empire.  Metropolitans 
were  established  in  the  chief  cities,  from  which  they 
took  name  and  rank.  Each  over  his  district  had 
independent  authority,  ordained  his  own  bishops, 
convoked  synods  over  which  he  presided,  supplied 


80  THE  CHRISTIAN   DEMOCRACY. 

vacant  sees,  and  had  superintendence  of  the  gen- 
eral interests  of  his  province. 

Highest  in  this  splendid  hierarchical  system  were 
patriarchs.  They,  too,  imitated  the  custom  of  the 
empire  and,  as  archpriests,  styled  their  districts 
dioceses.  Of  these  there  were  thirteen,  with  their 
capitals  at  Rome,  Constantinople,  Alexandria,  An- 
tioch,  Ephesus,  Caesarea,  Thessalonica,  Sirmium, 
Milan,  Carthage,  Lyons,  Toledo,  and  York.  Two 
of  these  overshadowed  all  others  and  were  highest 
above  the  ecclesiastical  world.  After  contesting 
the  struggling  claims  of  Alexandria,  Ephesus,  and 
Antioch,  by  the  decree  of  Chalcedon  Rome  and 
Constantinople  were  declared  supreme  and  equal. 
One  was  exalted  as  the  ancient,  and  the  other  as 
the  actual,  capital  of  the  empire,  and  between  them 
began  a  conflict  for  superiority. 

Patriarchs  in  their  dioceses  (i)  ordained  metropol- 
itans ;  (2)  called  synods  and  presided  ;  (3)  censured 
metropolitans ;  (4)  absolved  great  criminals ;  (5)  re- 
ceived appeals  from  synods  and  metropolitans,  with 
power  to  reverse  their  inferior  decrees ;  and  (6)  as 
officers  of  the  empire  published  the  imperial  laws. 
Hence  the  civil  title  '*  exarch  "  was  sometimes  ap- 
plied to  metropolitans.  The  sixth  Novel  of  Jus- 
tinian shows  how  ecclesiastics  were  required  to  per- 
form political  functions  in  the  intimate  alhance  of 
Church  and  State.  It  provides,  "  The  patriarchs  of 
every  diocese  shall  publish  these  our  laws  and  notify 
them  to  the  metropolitans." 

Amid  these  revolutionary  changes  from  scriptural 
democracy  to  episcopal  oligarchy  the  Bishop  of 
Rome  watched  the  world  and  ever  pressed  his  claim 


CONSTANTINE.  8 1 

to  ecclesiastical  autocracy.  The  pope  asserted  sov- 
ereignty over  East  and  West.  Greek  as  well  as 
Latin  owed  him  allegiance.  He  must  be  acknowl- 
edged head  of  the  universal  Church,  and  throne  and 
crown  kings  and  emperors. 

As  early  as  A.  D.  347  a  council  at  Sardica  or- 
dained that,  on  appeal  to  the  Bishop  of  Rome,  he 
could  reconsider  the  case  and  appoint  judges  for  a 
second  hearing  or,  taking  the  initiative,  himself  in- 
stitute the  ecclesiastical  inquiry.  In  the  Council  of 
Ephesus,  A.  D.  431,  the  legate  of  Pope  Celestine 
asserted  the  sovereignty  of  his  pontifical  master.  He 
said :  "  It  is  a  thing  undoubted  that  the  apostle 
Peter  received  the  keys  and  power  of  binding  and 
loosing  which  in  Peter  still  lives,  and  exercises  judg- 
ment in  his  successors  now  and  always."  At  the 
Council  of  Chalcedon  Pope  Leo's  legate  styled 
his  lord  "  head  of  all  Churches,"  affirming  that 
*'  Peter  spoke  in  him."  The  pontiff  himself  ex- 
claims :  '*  As  being  see  of  the  blessed  Peter,  thou, 
Rome,  art  made  head  of  all  the  world,  so  as  to  have 
wider  rule  by  religion  than  by  the  power  of  earthly 
domination."  Hilary,  Leo's  successor,  calls  him- 
self '*  vicar  of  Peter,  unto  whom  forthwith  after  the 
resurrection  the  keys  of  the  kingdom  belonged  for 
the  illumination  of  all."  Pope  Gelasius,  A.  D.  496, 
in  a  letter  to  Faustus,  wrote  in  the  lofty,  autocratic 
strain  assumed  centuries  afterward  by  Hildebrand, 
Boniface,  and  Innocent  III :  "  Things  divine  are  to 
be  learned  by  secular  potentates  from  bishops,  above 
all  from  the  vicar  of  the  blessed  Peter."  And  in  a 
letter   to  the  emperor  Gelasius  says :   "  There  are 

two  authorities  by  which  the  world  is  governed,  the 
6 


82  THE   CHRISTIAN   DEMOCRACY. 

pontifical  and  the  royal,  the  sacerdotal  order  being 
that  which  has  charge  of  the  sacraments  of  life  and 
from  which  thou  must  seek  the  causal  of  thy  salva- 
tion. Hence  in  divine  things  it  becomes  kings  to 
bow  the  head  to  priests,  especially  to  the  head  of 
priests  whom  Christ's  own  voice  has  set  over  the 
universal  Church."  Also  in  A.  D.  501  Symmachus, 
from  his  pontifical  throne  at  Rome,  asserts  his  uni- 
versal sovereignty:  "The  pope  is  judge  as  God's 
vicar,  and  can  himself  be  judged  by  no  one !  " 

Nor  must  we  deny  that  the  imperial  authority 
often  accentuated  the  papal  claim.  The  emperors 
Gratian  and  Valentinian,  A.  D.  378,  gave  ecclesias- 
tics liberty  of  appeal  to  Rome.  If  the  charge  was 
against  a  metropolitan  the  pope  had  original  juris- 
diction. In  A.  D.  380  the  great  Theodosius  wrote: 
*'  All  nations  governed  by  us  should  steadfastly  ad- 
here to  the  religion  taught  by  St.  Peter  to  the 
Romans."  He  and  Theodosius  II  rebuked  resist- 
ance to  the  Roman  bishop.  Without  his  approbation 
other  bishops  were  to  do  nothing.  The  universal 
clergy  must  obey  him  as  supreme  ecclesiastical 
ruler.  Justinian's  Code  in  A.  D.  529  confirmed  Gra- 
tian's  decree.  Phocas,  the  Greek  emperor,  A.  D. 
606  or  607,  acknowledged  the  see  of  Rome  to  be 
above  the  see  of  Constantinople.  He  gave  the  pope 
the  Pantheon,  over  which  the  Greeks  before  had 
jurisdiction.  Finally,  in  A.  D.  800  Charlemagne 
confirmed  the  universal  papal  supremacy.  The 
pallium  became  the  gift  of  popes  to  metropolitans. 
It  was  the  official  sign  of  Rome's  ecclesiastical  sov- 
ereignty over  all  nations. 

Yet  it  must  be  observed  that  these  grants  from 


CONSTANTINE.  83 

emperors  to  popes  implied  the  superiority  of  the 
imperial  power.  This,  above  all,  was  the  sovereign 
jurisdiction  over  Church  and  State.  Emperors  con- 
vened and  controlled  the  great  Ecumenical  Coun- 
cils. At  Nice,  A.  D.  325,  its  Council  was  summoned 
by  Constantine ;  at  Constantinople,  A.  D.  381,  its 
first  Council  by  Theodosius  the  Great ;  at  Ephesus, 
A.  D.  431,  its  Council  by  Theodosius  II;  at  Chal- 
cedon,  A.  D.  451,  its  Council  by  Marcian.  The 
second  Council  of  Constantinople,  A.  D.  553,  was 
convened  by  Justinian,  and  the  third,  A.  D.  680,  by 
Constantine  Progonatus. 

Nor  was  the  ecclesiastical  supremacy  of  emperors 
mere  theory.  In  their  ordinary  government  they 
exercised  jurisdiction  over  patriarchs,  popes,  metro- 
politans, bishops,  and  other  clerical  functionaries. 
At  will  they  appointed,  degraded,  exiled,  and  even 
executed.  Witness  the  deposition  and  banishment 
of  Athanasius,  Nestorius,  and  Chrysostom  !  How 
savage  was  the  imperial  tyranny  toward  illustrious 
ecclesiastics !  Let  one  fact  stand  for  many  instances ! 
Eighty  clergymen  complained  of  ill  usage  to  the 
emperor  Valens.  He  placed  them  in  a  vessel  which 
the  crew  fired  and  abandoned.  All  perished  to- 
gether in  the  flames. 

By  the  Justinian  Code  bishops  were  legalized  in 
their  oligarchic  power.  As  a  coordinate  governing 
authority  the  college  of  presbyters  vanished,  and 
with  them  every  trace  of  the  original  Christian  De- 
mocracy. Laics  had  no  more  influence  in  the  Church 
than  sheep,  created  to  be  shorn.  History  recalls 
the  deeds  of  few  persons  below  the  episcopal  ranks. 
Usually  about  a  miter  shone  the  halo  of  the  saint. 


84  THE  CHRISTIAN   DEMOCRACY. 

Bishops  not  only  usurped  title  to  holiness,  but  to 
ecclesiastical  jurisdiction,  alone  attending  Councils, 
executing  decrees,  controlling  revenues,  directing 
worship,  and  by  their  mandates  impressing  the  epis- 
copal will  on  every  act  of  religion.  Yet  the  eccle- 
siastics themselves  were  servile  agents  of  imperial 
power.  Justinian  was  sovereign.  He  claimed  the 
world  for  his  empire.  Like  his  edict  for  the  State, 
his  creed  for  the  Church  was  universal  law.  His 
imperial  anathema  had  pontifical  authority.  Legis- 
lating for  Rome  and  Constantinople,  he  ruled  East 
and  West  as  his  dominion.  Magistrates  and  eccle- 
siastics were  alike  servants  of  his  caprice.  Under 
Justinian  Church  and  State  constituted  a  united 
empire. 

Charlemagne  was  as  autocratic  as  Constantine  or 
Justinian.  He  was  crowned,  indeed,  in  A.  D.  800 
by  Leo  HI,  the  Roman  pontiff.  Yet,  receiving  his 
diadem  from  the  pope,  he  exercised  imperial  sover- 
eignty over  all  ecclesiastical  persons,  questions,  and 
interests.  In  return  for  his  magnificent  dotation 
to  Leo  he  assumed  the  power  of  legislating  as 
despotically  for  the  clergy  as  the  laity.  His  insti- 
tutes command  the  Church.  His  invasions  were  to 
conquer  heathenism  by  the  sword.  His  sign  of  sub- 
jugation was  baptism.  Unbelief  with  him,  as  with 
Mohammed,  was  extermination.  Ecclesiastics,  like 
soldiers,  were  employed  as  instruments  of  worldly 
dominion.  By  the  victories  of  his  armies  Charle- 
magne became  legislator  for  Church  as  well  as  em- 
pire. He  placed  himself  above  the  pope  and  con- 
demned the  image  worship  which  the  pope  ap- 
proved.    The  emperor,  a  more  than  pope,  presided 


CONSTANTINE.  8$ 

at  a  Council  of  Frankfort  which  rejected  a  decree  of 
a  Council  of  Nicaea.  He  claimed  sway  over  the 
whole  extent  of  the  old  Roman  imperial  dominion, 
including  the  Oriental  and  the  Occidental  Church. 
Charlemagne  was  the  autocrat  of  Christendom. 

During  the  mediaeval  ages  the  pope  and  the  em- 
peror were  in  perpetual  war.  Ecclesiastical  sover- 
eignty was  disputed,  not  only  in  cabinets,  but  on 
battlefields.  For  a  time  pontiffs  triumphed.  At 
the  close  of  the  tenth  century  France,  England,  and 
Germany  held  their  crowns  from  Innocent  III,  who 
was  the  ecclesiastical  autocrat  of  the  great  European 
nations.  But,  whether  popes  or  emperors  were  in 
the  ascendant,  there  was  not  visible  a  fragment  of 
the  original  democratic  constitution  of  the  Church. 
Always  bishops  maintained  their  power.  In  many 
countries  the  State  was  ruled,  not  by  an  armored, 
but  a  tonsured,  aristocracy.  Cabinets  were  com- 
posed of  ecclesiastics.  Diets  supplanted  legisla- 
tures. Bishops  governed  as  princes  and  fought  as 
warriors.  Under  clerical  rule  Europe  was  a  virtual 
hierarchy.  Above  prelates,  above  kings,  above  em- 
perors, on  the  throne  of  the  world  sat  the  Roman 
Pontiff. 

While  Innocent  III  realized  fully  the  dream  of 
the  sovereignty  of  the  world,  it  was  reserved  for 
Boniface  VIII  most  openly  and  defiantly  to  arrogate 
to  himself  both  the  pontifical  and  the  imperial  do- 
minion. Rome  at  his  jubilee  is  crowded  with  pil- 
grims. All  the  power  and  wealth  and  magnificence 
of  Europe  are  about  Boniface.  In  his  robe  and 
crown,  blazing  in  gold  and  purple  and  glittering 
with  jewels,  he  ascends  the  throne  of  Constantine, 


86  THE  CHRISTIAN  DEMOCRACY. 

The  dominion  of  the  world  is  symbolized  by  his 
sword,  scepter,  and  diadem.  Boniface  shouts,  "  I 
am  Caesar!  I  am  emperor!  "  By  the  Vatican  De- 
cree of  Pio  Nono  Boniface  is  infallible.  It  was 
reserved  for  our  own  century  to  consummate  the 
papal  autocratic  system  and  pronounce  in  the 
Roman  Church  the  extinction  of  the  Christian 
Democracy. 


LIBERTY.  87 


CHAPTER  VI. 
Liberty. 

WE  have  traced  through  centuries  the  sup- 
pression of  the  Christian  Democracy.  But 
a  decay  in  the  outer  organism  presumes 
corruption  in  the  inner  life.  It  is  the  soul  which 
animates  and  governs  the  human  body.  Destroy 
the  spiritual  force  and  you  stop  the  external  move- 
ment. Henceforth  we  are  to  consider  those  living 
truths  which  can  alone  preserve  the  freedom  of  the 
ecclesiastical  organism. 

In  man  liberty  is  the  unconquerable  spirit.  You 
cannot  chain  this  with  the  fetters  which  bind  his 
flesh.  It  gains  vigor  in  dungeons  and  soars  above 
flames.  Only  the  force  in  heroic  souls  ever  made 
invincible  the  brave  men  who  have  fought  and  won 
the  battles  of  civil  liberty.  But  the  power  of  the 
Church  is  not  a  human  inspiration.  It  is  the  breath 
of  the  Holy  Ghost.  He  characterizes  our  dispensa- 
tion. He  was  promised  by  the  glorified  Master. 
He  dwells  with  men  to  give  freedom  and  victory. 
"  Where  the  Spirit  of  the  Lord  is,  there  is  liberty." 
Creeds,  confessions,  liturgies,  organizations  are  not 
enough.  These  belong  to  the  ecclesiastical  body ; 
the  life  is  the  Holy  Ghost.  From  Him  comes  the 
freedom  of  the  Church.  But  His  presence  is  always 
associated  with  certain  truths.  We  cannot  separate 
the  Spirit  of  God  from  the  doctrine  of  God.     Lib- 


88  THE  CHRISTIAN   DEMOCRACY. 

erty  of  soul  springs  from  knowledge  of  Scripture. 
Thus  we  are  impelled  to  consider  those  truths  which 
are  in  the  very  life  of  the  Christian  Democracy. 
Where  can  we  find  them  in  their  perfection? 
Surely  in  the  form  inspired  by  the  Holy  Ghost ! 
Beginning  with  Scripture  as  the  divine  ideal,  we  find 
its  doctrines  in  the  Church — not  a  development  to- 
ward perfection,  but  first  a  corruption  toward  extinc- 
tion, and  then  a  deliverance  at  the  Reformation 
from  the  decays  of  death  into  a  liberty  which,  we 
trust,  will  brighten  into  universal  millennial  glory. 

Beneath  all  in  human  nature  is  its  sense  of  guilt. 
Each  man  at  the  root  of  his  being  feels  something 
wrong.  To  this  universal  consciousness  Christianity 
makes  its  prime  appeal.  But  my  condemnation  of 
myself  is  graduated  by  my  moral  standard.  I  meas- 
ure myself  by  myself,  by  my  neighbor,  by  my  social 
code,  by  the  light  of  nature.  With  certain  doubts 
I  acquit  myself.  Yet,  unless  I  petrify  my  conscience, 
I  am  not  satisfied.  Again  I  measure  myself;  but 
now  by  the  law  of  God,  by  the  Christ  of  God,  by 
the  Spirit  of  God.  I  find  in  myself  guilt  and  bond- 
age. It  required  the  search-light  of  eternal  truth 
to  show  me  as  I  am.  Here  the  Gospel  meets  me 
with  the  promise,  through  faith,  to  remit  my  sin 
and  bring  me  from  bondage  into  liberty.  Forgiven, 
I  receive  the  Holy  Ghost.  With  that  gift  I  am 
equipped  for  eternity.  Remission  of  sin  is  the  prime 
grace  which  assures  all  else  needful  for  my  salvation, 
and  is  essential  to  that  spiritual  freedom  without 
which  the  Christian  Democracy  cannot  exist. 

Let  us  turn  again  to  the  fourth,  fifth,  and  sixth  of 
Leviticus !    We  find  there  that  the  sin  of  ignorance 


LIBERTY.  89 

brought  guilt.  A  touch  of  the  unclean  brought 
guilt.  A  vow  to  do  evil  brought  guilt.  A  fraud 
on  a  neighbor  brought  guilt.  For  remission  Je- 
hovah provided  altar  and  priest.  Blood,  He  said, 
was  *Mife."  Blood,  He  said,  was  ''atonement." 
Blood,  He  said,  must  be  shed  before  the  tabernacle, 
accepted  by  the  priest,  sprinkled  on  the  altar.  Then 
of  the  honest  and  believing  offerer  it  is  affirmed, 
"  His  sin  that  he  hath  committed  shall  be  forgiven 
him." 

Nor  was  the  consequence  slight  of  remission  un- 
der the  Mosaic  law.  David  exclaims,  '*  Blessed  are 
they  whose  iniquities  are  forgiven,  and  whose  sins 
are  covered  ! "  Delivered  from  guilt  through  faith 
in  the  blood  of  sacrifice,  what  joy  in  the  king !  Je- 
hovah is  his  rock,  Jehovah  is  his  salvation,  Jehovah 
is  his  sun,  his  shield,  his  glory.  He  glows  with  the 
hope  of  immortality,  and  would  kindle  earth  and 
heaven  into  his  rapture. 

Under  the  New  Testament  "without  shedding  of 
blood  is  no  remission."  Our  Saviour  made  His  cup 
symbolic  of  His  blood  shed  for  remission.  Remis- 
sion was  the  grand  promise  of  His  covenant,  assured 
by  the  Holy  Ghost.  Remission  is  implied  in  His 
very  name,  Jesus.  Remission  was  preached  by  the 
apostles.  Through  remission  we  call  God  Father. 
In  heaven  the  everlasting  song  of  the  redeemed 
takes  its  melody  of  love  from  remembrance  of  the 
remission  of  sins  in  the  blood  of  the  Lamb. 

Always  the  law  illustrates  the  Gospel.  Atone- 
ment was  not  the  pain  of  the  sacrificial  animal.  Tor- 
ture the  lamb,  and  is  his  blood  more  efficacious? 
Without  a  pang  let  the  lamb  expire,  and  the  virtue 


90  THE  CHRISTIAN  DEMOCRACY. 

of  his  blood  remains.  Not  then  in  pain  is  the  power 
of  sacrifice.  Moses  and  Paul  and  Christ  say  that 
remission  is  through  blood.  Life  for  life  is  law  and 
Gospel — under  the  old  covenant  symbolic  life,  but 
under  the  new,  life  made  infinite  by  Godhead ! 

Turn  to  the  first  verses  of  John's  Gospel !  Christ 
is  Word,  Creator,  God ;  Christ  is  made  flesh  ;  then, 
Christ  is  Lamb  bearing  sin. 

Now  look  to  Colossians  !  It,  too,  speaks  of  Christ. 
Through  His  blood  remission  !  Who  is  He  ?  By 
Him  "  all  things  were  created,  in  the  heavens  and 
on  the  earth,  visible  and  invisible,  whether  they  be 
thrones,  or  dominions,  or  principalities,  or  powers," 
and  "  by  Him  all  things  consist." 

We  examine  Hebrews.  Atonement  is  the  theme 
of  the  Epistle.  It  opens  with  Godhead  and  creator- 
ship.  Christ  made  the  worlds.  Christ  is  worshiped 
by  angels.  Christ  is  called  God.  Christ  founded 
earth  and  spread  out  heaven.  And  Christ,  too,  is 
my  "  Brother,"  my  "  flesh,"  my  *'  bone,"  in  whose 
blood  I  have  remission. 

In  the  first  great  song  of  the  Apocalypse  Christ 
is  Creator.  But  in  the  universal  anthem  Christ  is 
Redeemer.  Heaven  and  earth  hymn  together  re- 
mission through  the  blood  of  Christ,  as  Lamb  in  the 
midst  of  the  throne  of  His  creation.  This  is  the 
everlasting  note,  softest  and  loudest  and  sublimest 
in  the  song  of  our  salvation. 

In  Scripture  one  uniform  sequence — Godhead, 
creatorship,  incarnation,  atonement.  For  time  and 
eternity  these  are  bound  together.  What  God  has 
joined  let  not  man  put  asunder !  Read  the  earthly 
life  of  Jesus !   About  the  feebleness  of  His  humanity 


LIBERTY.  91 

are  the  miracles  of  His  divinity.  His  cross  is  no 
exception.  His  pain  is  the  pain  of  a  man.  His 
cry  is  the  cry  of  a  man.  His  death-blood  is  the 
death-blood  of  a  man.  But  Jesus  is  not  less  God. 
On  His  cross  He  shakes  the  earth  He  called  out 
of  chaos.  He  rends  the  rocks  He  laid  in  His 
world's  foundations.  He  parts  the  veil  of  the 
temple  He  filled  with  His  glory  as  Jehovah.  He 
darkens  the  sun  He  hung  in  the  heavens.  He 
opens  graves  and  promises  paradise,  that  we  may 
know  Him  as  God  of  life  and  death  and  eternity. 

Remission  through  faith  in  the  blood  of  this 
Christ  begins  my  liberty.  But  my  bondage  to  my 
evil  self  must  be  broken.  This  is  the  work  of  the 
Holy  Ghost.  How  stupendous  His  revolution  within 
me !  My  visible,  earthly  existence  dates  from  my 
birth.  Out  of  it  flows  my  eternal  future.  What  a 
translation  from  my  darkness  to  the  light  of  an 
illimitable  universe !  How  affecting  my  first  faint 
cry  announcing  that  another  immortal  unit  has 
been  added  to  the  sum  of  human  existence !  All 
creation  serves  the  infant.  Billions  of  stars  watch 
over  him.  The  sun  floods  him  with  the  light  of 
life.  A  globe's  atmosphere  brings  air  to  his  lungs, 
sounds  to  his  ears,  from  land  and  sea  breezes  for  his 
comfort.  Earth  and  ocean  nourish  his  flesh.  A 
universe  waits,  on  the  babe.  His  existence  involves, 
not  only  the  pains  and  joys  of  time,  but  the  possibil- 
ities of  eternity. 

To  illustrate  the  stupendous  change  of  birth  our 
Saviour  employs  the  sublime  image  of  the  atmos- 
phere. It  infolds  a  world.  In  its  vast  circumfer- 
ence how  mighty  its  invisible  movements!     Home 


92  THE   CHRISTIAN   DEMOCRACY. 

of  the  lightning,  seat  of  cloud  and  tempest,  this 
free,  quick,  powerful,  irresistible,  universal  air  is 
the  symbol  of  the  Holy  Ghost  brooding  over  hu- 
manity in  that  regenerating  energy  of  God  which 
completes  the  liberty  of  man. 

Christ  calls  Himself  Son  of  the  Father.  The  Holy 
Ghost  is  sent  by  the  Father.  In  baptism  and  bene- 
diction the  names  of  Father,  Son,  and  Holy  Ghost 
are  used  together.  Also  the  Father  is  styled  God, 
the  Son  is  styled  God,  the  Holy  Ghost  is  styled 
God.  To  each  are  ascribed  the  acts  of  God  and  the 
worship  of  God.  Each,  then,  is  God.  Yet  God  is 
one.  This  leads  to  the  doctrine  of  the  Trinity, 
which  reconciles  all  difficulties.  In  nature  God  is 
one,  and  in  Persons  three.  A  mystery?  Not  more 
than  myself.  I  am  matter  and  spirit.  United  in 
me  are  the  visible  and  the  invisible,  tangible  and  in- 
tangible, audible  and  inaudible,  ponderable  and  im- 
ponderable, mortal  and  immortal.  How?  I  can- 
not tell.  Yet  I  know  that  my  spirit  inhabits  my 
body,  seeing  through  my  eye,  hearing  through  my 
ear,  tasting  through  my  tongue,  touching  through 
my  finger,  smelling  through  my  nostril,  thinking 
through  my  brain,  thrilling  along  every  nerve, 
moving  every  muscle,  trembling  with  emotion,  soar- 
ing in  imagination,  treasuring  in  memory,  investi- 
gating with  reason,  deciding  through  the  conscience, 
choosing  with  the  will,  and,  while  dwelling  in  flesh, 
aspiring  to  God. 

Cause  and  effect  in  point  of  time  coincide.  If  one 
be  eternal  the  other  is  eternal.  See  the  fountain  ! 
for  it  to  exist  is  to  flow.  See  the  sun  !  for  him  to 
exist  is  to  shine.     See  the  universe  !  for  it  to  exist 


LIBERTY.  93 

is  to  gravitate.  Had  the  fountain  existed  forever 
it  would  have  flowed  forever.  Had  the  sun  existed 
forever  he  would  have  shone  forever.  Had  the  uni- 
verse existed  forever  it  would  have  gravitated  for- 
ever. Father,  Son,  and  Holy  Ghost  have  existed 
forever.  Each,  then,  is  essentially  and  eternally  in 
nature  one,  while  three  Persons  are  in  the  same 
Godhead  from  everlasting. 

Before  the  glow  of  Pentecost  had  passed  Chris- 
tianity was  confronted  with  questions  touching  the 
Trinity.  Judaism,  paganism,  and  philosophy  sought 
to  entangle  and  overwhelm  her  preachers.  Tempted 
from  the  simplicity  of  faith  and  forgetting  the 
promise  of  the  Spirit,  they  wandered  into  mazes  of 
vain  speculations.  Truth  was  obscured  and  liberty 
lost.  It  required  centuries  to  recover  and  express 
the  true  doctrine  of  the  Godhead,  and  the  relations 
of  its  Persons  to  humanity.  Our  work  henceforth 
will  be  to  trace  the  struggles  through  mists  and 
clouds  back  to  the  light  of  truth  and  liberty. 

Other  questions  were  inevitable.  Perils  beset  the 
way  to  their  solution.  What  is  man's  relation  to 
Scripture?  God  reveals  Himself  in  His  own  words. 
His  language,  it  would  seem,  ought  to  be  the  best 
possible.  The  first  disciples  had  no  creeds,  no 
liturgies,  no  treatises,  no  systems,  no  definitions. 
Sermons  were  not  elaborate  discourses,  but  plain 
biblical  expositions.  Yet  faith  was  invincible  and 
life  pure  and  joyful.  Even  when  the  flesh  was  fet- 
tered the  spirit  was  free.  Liberty  suffered  when  the 
human  was  made  necessary  to  explain  the  divine. 
Tradition  binds  and  blinds  souls.  Is  the  fallible  es- 
sential to  know  the  will  of  the  Infallible?     Then  is 


94  THE   CHRISTIAN   DEMOCRACY. 

the  fallible  exalted  to  the  level  of  the  Infallible  and 
the  Infallible  degraded  to  the  level  of  the  fallible. 
Inspired  and  uninspired  are  equal.  I  have  turned 
from  God  to  man.  If  mortal  aid  be  indispensable, 
then  mortal  error  is  inevitable.  While  taught  by 
the  Holy  Ghost  the  liberty  of  the  Christian  Democ- 
racy rested,  not  on  the  sands  of  human  opinions, 
but  on  the  everlasting  rock  of  Holy  Scripture. 

As  a  sky  full  of  stars,  the  Bible  shines  with  prom- 
ises. I  find  them  suited  to  every  condition  of  my 
life.  Between  them  and  me  is  interposed  no  bar- 
rier. I  am  invited  to  believe.  I  am  threatened  if  I 
distrust.  I  am  asked  and  warned  in  Jehovah's 
words.  All  is  set  forth  as  personal  between  my 
God  and  myself.  He,  the  Infinite,  condescends  to 
me  the  finite.  His  oath  attests  His  covenant. 
Solicited  by  the  Almighty,  I  hear,  I  believe,  my  sin 
is  remitted,  my  nature  is  regenerated,  I  receive  the 
Holy  Ghost.  The  promises  of  my  Bible  are  condi- 
tioned but  on  my  faith,  without  regard  to  time  or 
place  or  person  or  environment.  Free  they  are  as 
light  and  air.  Nor  do  they  resemble  the  flash  of 
the  cloud  and  the  roar  of  the  thunder.  The  wild 
and  dazzling  displays  of  the  electric  fluid  in  the 
heavens  are  not  so  striking  as  the  spectacle  pre- 
sented by  science  when  she  stores  the  mystic  ele- 
ment, carries  with  her  the  magazine  for  use,  and  at 
will  propels  a  machine  or  illuminates  a  city.  And 
silent  as  the  light,  yet  powerful  as  the  lightning,  the 
promises  of  the  Bible  brighten  and  energize  souls 
amid  life's  practical  duties.  On  the  land  and  on  the 
sea,  amid  loss,  gain,  pain,  and  joy,  in  the  face  of 
peril  and  death,  where  no  eye  sees  and  no  ear  hears, 


LIBERTY.  95 

I  feel  the  power  of  liberty  by  faith  and  am  lifted  to 
the  communion  of  Father,  Son,  and  Holy  Ghost. 
Then  I  will  turn  from  man  to  God,  and  from  Him 
will  be  separated  neither  by  time,  nor  space,  nor 
place,  nor  priest,  nor  pope,  nor  patriarch,  nor  rite, 
nor  creed,  nor  canon,  nor  custom,  nor  ordinance,  nor 
sacrament,  nor  demon,  nor  angel,  nor  by  anything 
in  this  universe  of  the  Omnipotent. 

This  view  of  faith  seems  inculcated  in  Old  Testa- 
ment and  New.  But  Paul  most  fully  unfolds  those 
truths  of  his  divine  Master  which  have  in  them 
eternal  life.  As  a  starting  point  of  history  we  will 
therefore  try  to  exhibit  the  doctrine  of  the  great 
apostle  of  the  Gentiles.  Remission,  he  teaches,  fol- 
lows faith  in  the  blood  of  Christ.  With  this  come 
regeneration,  adoption,  and  assurance  by  the  Holy 
Ghost.  Witnessed  forgiveness  and  spiritual  birth, 
identical  in  time,  differ  in  nature.  Justification  is 
remission  by  God,  and  regeneration  renewal  in  man. 
Justification  releases  from  guilt,  while  regeneration 
restores  to  holiness.  Justification  is  through  the 
blood  of  Christ,  and  regeneration  by  the  Spirit  of 
Christ.  Taught  thus  by  Paul,  all  my  relations  to 
the  Church  are  determined.  Always  and  every- 
where believing,  I  experience  the  full  power  of  the 
Gospel.  I  no  longer  depend  on  time  or  place  or 
man.  I  am  free.  Ministries  of  the  Church  I  re- 
ceive as  helps  to  my  faith,  but  not  as  fetters  to 
my  liberty.  My  last  appeal  is  to  Holy  Scripture, 
with  the  best  human  aids  I  can  command,  under 
the  guidance  of  the  Holy  Ghost.  The  doctrine 
of  Paul  is  the  sole  barrier  against  sacerdotalism 
and  ecclesiasticism.     Departing  from  his  immortal 


96  THE   CHRISTIAN   DEMOCRACY. 

truths,  the  Christian  Democracy  endured  the  slav- 
ery of  ages. 

Authority  is  from  Christ  our  Head.  He  is  first 
in  all.  He  is  Author  of  the  Word.  He  is  Founder 
of  the  Church.  If  we  know  what  Christ  speaks  we 
know  what  His  Word  speaks  and  what  His  Church 
speaks.  After  His  ascension  Christ  speaks  in  two 
ways.  For  a  few  years  He  spoke  by  the  lips  of  His 
apostles ;  afterward  He  spoke  by  the  pens  of  His 
apostles.  But  lips  and  pens  testified  the  same 
truths.  Lips  and  pens  were  under  the  same  guid- 
ance. Lips  were  never  against  pens,  and  pens  never 
against  lips.  Oral  or  recorded,  it  was  the  same 
Gospel.  Truth  written  was  to  preserve  truth  oral. 
Spoken  only,  the  word  was  left  to  all  the  infirmities 
of  human  memory  and  to  all  the  corruptions  of 
human  pride,  folly,  greed,  ambition,  and  knavery — 
that  is,  was  at  the  mercy  of  tradition.  Therefore 
the  pen  was  made  to  supplement  the  lip.  The  per- 
manent letters  of  the  volume  were  deemed  more 
trustworthy  than  the  passing  utterances  of  the 
orator.  Ink  lasts  longer  than  breath.  As  all  could 
not  be  recorded,  we  are  to  presume  that  the  Holy 
Ghost  knew  what  was  best  to  be  recorded  and  how 
it  should  be  best  recorded,  and  are  to  be  content 
with  what  He  omitted  and  with  what  He  retained, 
and  to  let  no  man  and  no  communion  interfere  with 
our  personal  liberty  to  believe  and  obey  and  be 
saved. 

Of  Christ  or  Church  what  essentials  do  fathers 
know  except  from  the  Scriptures  ?  What  do  litur- 
gists  know,  what  do  ecclesiastics  know,  what  do 
popes  and  patriarchs  know,  what  do  councils  know  ? 


LIBERTY.  97 

We,  as  they,  have  the  Bible.  This  is  the  sun,  and 
they  but  the  planets  and  asteroids  about  the  cen- 
tral light,  to  catch  in  their  little  urns  a  few  rays 
which  reach  us  from  them,  often  in  the  feeble  glim- 
mer of  the  ages,  but  which  show  us  how  necessary 
it  is  for  us  to  seek  our  illumination  directly  from  the 
beams  of  the  word  everlasting.  When  truth  was 
hidden  from  synods  and  doctors,  yet  in  lowly  hearts 
and  homes,  in  obscure  cells,  amid  the  valleys  of  the 
Alps,  on  the  banks  of  the  Rhine  and  the  Rhone, 
were  believers  in  Jesus  who  drew  their  faith  from 
the  Bible.  Each  century  before  Luther  had  its 
Waldo  or  Wyclif  or  Huss  whose  light  was  the  divine 
word.  In  no  age  was  the  world  without  witnesses. 
The  German  reformer  who  began  a  new  era  of  faith 
and  liberty  gathered  into  his  lamp,  not  only  beams 
from  the  Scripture,  but  also  many  a  ray  transmitted 
through  saints  and  martyrs,  to  be  at  last  lifted  high 
to  guide  the  human  race  to  its  millennial  freedom 
and  development. 

The  word  of  God  is  the  sun  of  faith.  We  have 
no  other  sure  light.  Each  man  is  accountable  for 
its  use.  He  must  have  a  care.  While  I  read  my 
Bible  I  must  not  neglect  myself.  I  must  ask  the  oil 
of  grace  for  my  lamp  or  it  will  go  out.  I  must  trim 
it  or  it  will  burn  doubtfully.  I  must  carry  it  cau- 
tiously or  I  may  dash  it  to  fragments.  I  must  hold 
it  properly  or  it  will  blind  my  own  eyes.  I  must 
follow  its  rays  lest  I  stumble  into  the  outer  dark- 
ness and  perish  with  the  silly  virgins.  History  is 
about  to  teach  us  her  solemn  lesson.  If  a  few  may 
err,  then  many  may  err.    We  will  see  that  pious  and 

eloquent  teachers  lost  the  way,  misled  their  disciples, 

7 


98  THE   CHRISTIAN   DEMOCRACY. 

and  at  last  involved  the  Church  Catholic  in  mediaeval 
midnight.  Christ  had  forewarned  His  doctors.  He 
told  them  that  only  the  little  child  could  enter  His 
kingdom.  Humility  is  the  condition  He  imposed. 
That  wanting,  the  door  is  shut.  Not  place,  but 
grace,  admits  to  our  King.  The  rich  ruler  was  re- 
fused, and  the  humbled  Peter  received.  Publicans 
and  fishermen  came  within,  while  priests  and  scribes 
stayed  without.  By  a  law  of  the  realm,  the  poor 
and  obscure  more  usually  find  entrance  than  princes 
and  kings.  A  crown  may  hide  the  light  everlasting. 
So  may  the  cowl  of  a  fasting,  flagellant  monk.  With 
a  proud  heart  the  keys  of  the  pope  give  no  admis- 
sion. History  shows  that  tiara  and  scarlet  have 
been  the  badges  oftener  of  error  than  of  truth.  The 
lawn  of  the  bishop  has  not  saved  him  from  idola- 
tries and  persecutions.  Doctors  and  divines,  blind 
themselves  by  pride  of  office,  have  become  guides 
to  the  everlasting  darkness.  Puffed  by  pontifical 
pride,  history  points  to  popes  who  have  made  them- 
selves too  large  for  the  door  of  the  kingdom.  Prot- 
estant pulpits,  like  Roman  altars,  may  become  way- 
marks  to  error  and  perdition.  What  strifes  and 
bitterness  among  the  sects  that  sprang  out  of  the 
Reformation  !  One  law  is  universal — until  we  for- 
sake all  for  Christ  a  mist  is  over  the  Bible.  The 
pope  may  drop  from  his  Catholic  chair  a  wandering 
star  forever.  Face  to  face  with  his  Judge,  he  may 
find  when  too  late  that  he  should  have  cut  off  the 
hand  that  held  the  keys  and  the  foot  that  received 
the  kisses.  Rank  and  sect  make  no  difference  with 
our  Master.  Betrayed  by  greed  and  bigotry  into 
revenge  and  persecution,  the  Protestant  is  no  nearer 


LIBERTY.  99 

the  kingdom  than  the  Catholic  he  brands  as  papist 
and  idolater. 

In  the  apostasy  of  the  Christian  Democracy  his- 
tory will  repeat  to  us  the  language  of  Christ, 
**  Search  the  Scriptures  !  "  Omit  no  help  !  Scholar- 
ship has  its  place.  Our  Master  employed  the  genius 
of  a  learned  Paul,  as  well  as  the  energy  of  an  un- 
tutored Peter.  The  faith  of  Luther  might  have 
illuminated  his  cell,  but  never  would  have  shone 
over  a  world  without  the  knowledge  that  enabled 
him  to  translate  and  expound  the  Scripture.  From 
the  Hebrew  and  Greek  originals  Zwingle  and  Calvin 
drew  immortal  truth.  The  brightest  light  of  the 
English  Reformation  came  from  the  universities. 
Our  Bible  connects  itself  with  all  learning,  and  in 
all  ages  scholars  have  been  its  best  defenders  and 
noblest  martyrs. 

History  will  give  us  another  warning.  What  men 
seek  in  the  Scripture  they  find.  Intention  controls 
search.  Let  us  turn  to  the  Bible  !  If  gifted  minds 
seek  in  it  reputation  they  will  find  reputation ;  if 
learning,  learning;  if  profit,  profit ;  if  intellectual 
stimulant,  also  the  keenest  and  loftiest  intellectual 
stimulant.  It  has  been  invoked  to  justify  war  and 
consecrate  slaughter.  As  the  landscape  takes  color 
from  the  light,  the  Bible  may  take  hue  from  our- 
selves. We  may  project  ourselves  into  Scripture 
and  bring  ourselves  out  of  Scripture.  We  will  be- 
hold thus  in  history  blind  mortals  deluding  them- 
selves by  drawing  from  the  well  of  everlasting  truths 
only  the  pitiable  pitchers  they  let  down.  The 
teacher  must  follow  where  the  Master  leads,  if  it  be 
to  pain  and  death.     Then  only  will  he  know.     Let 


lOO  THE   CHRISTIAN   DEMOCRACY. 

his  cry  be,  "  Show  me  eternal  Hfe !"  Seeking  salva- 
tion, he  will  find  salvation. 

Behold  the  flower  in  the  morning  sun  !  A  flood 
of  beams  is  around  it.  To  vitalize  brilliance  and 
turn  light  into  verdure  one  species  turns  its  face  to 
the  orb  of  life.  A  stubborn  stem  would  deprive 
it  of  its  wealth  of  glory.  And  so  a  resisting  will 
keeps  the  soul  from  the  light  of  the  divine  word. 
Although  free  from  vice,  although  upright  in  duties, 
although  faithful  in  ecclesiastical  observances,  al- 
though liberal  and  magnanimous,  although  orthodox 
in  creed  and  eloquent  in  exposition,  still,  stiff  in  the 
pride  of  a  mere  human  wisdom,  a  man  may  shut 
from  himself  those  beams  of  truth  which  alone 
nourish  the  life  everlasting.  We  see  the  principle 
in  nature.  In  plant  and  animal  food  perpetuates 
identity.  The  same  light,  the  same  air,  the  same 
dews  and  rains  and  soils  here  make  an  oak,  and  there 
make  a  thistle.  Laurel  and  pine  grow  out  of  the 
clefts  of  the  same  rock  into  the  same  atmosphere 
and  the  same  sunshine.  The  food  nourishing  a  man 
might  have  been  converted  into  a  wasp,  a  gorilla,  or 
an  anaconda.  Such  is  the  mysterious  assimilating 
power  in  animals  and  vegetables,  so  that  in  our 
world  each  living  thing  transforms  into  its  own 
identity. 

As  with  trees  and  birds  and  beasts,  so  with  souls. 
The  human  spirit  often  appears  to  change  even 
truth  into  its  own  texture.  I  may  receive  it  for  love 
or  for  hate,  for  good  or  for  evil,  for  eternal  weal  or 
eternal  woe.  Whether  to  me  the  Bible  is  life  or  death 
depends  on  the  motive  of  my  search.  Intention  is 
the  spiritual   assimilating   force.     The  same  truth 


LIBERTY.  101 

may  shape  an  everlasting  saint  or  an  everlasting 
sinner. 

For  all  knowledge  a  similar  law  prevails.  Moral 
and  intellectual  are  inseparable.  Pride  spoils  the 
poet,  and  greed  the  artist.  Science  turns  her  face 
from  selfishness.  Truth  and  beauty  love  the  em- 
brace of  innocence.  From  divided  souls  are  hidden 
both  nature  and  revelation.  On  them  cannot  stream 
the  everlasting  light.  Humility,  then,  is  the  begin- 
ning of  salvation  ;  and  it  is  in  harmony  with  our 
mortal  constitution.  I  am  dwarfed  equally  before 
creation  and  redemption.  What  am  I  in  the  uni- 
verse? An  atom  !  But  before  Him  who  made  the 
universe,  what  ?  Nothing  !  In  the  presence  of  the 
divine  Majesty  I  assume  my  proper  proportion.  To 
receive  wisdom  I  must  seek  in  the  lowest  place  be- 
fore the  cross  and  the  throne  of  the  Everlasting. 

We  have  considered  subjectively  the  spirit  with 
which  we  must  search  truth.  But,  objectively.  Scrip- 
ture gives  us  a  key  to  history.  No  other  will  unlock 
its  secrets.  I  must  study  God  and  man  in  the  light 
of  redemption.  Atonement  is  the  Bible's  clew  and 
center.  Through  the  blood  of  His  Son  the  Father 
pours  over  the  page  the  light  of  His  Spirit.  Only 
the  Lamb  of  God  explains  the  oracle  of  God.  Pro- 
pitiation began  with  Abel,  was  continued  by  Noah, 
was  perpetuated  by  Abraham,  was  established  by 
Moses,  was  used  by  David,  was  brought  from  the 
law  into  the  Gospel  by  Jesus,  and  exalted  in  the 
Apocalypse  as  the  theme  of  the  song  of  the  ever- 
lasting glory.  The  slain  Lamb  is  the  celestial  sym- 
bol of  redemption.  The  Lamb  takes  the  book.  The 
Lamb  looses  the  seals.     The  Lamb  has  the  eyes  of 


102  THE  CHRISTIAN  DEMOCRACY. 

light  and  the  horns  of  power.  The  Lamb  receives 
the  homage  of  the  elders,  with  their  harps  and  vials 
representing  earth,  and  of  the  life-creatures  quick 
with  motion  and  intelligence  who,  also  redeemed, 
symbolize  the  spirits  in  paradise.  The  Lamb  is  the 
Light  and  Temple  of  the  New  Jerusalem,  and  on 
its  throne  the  beatitude  of  His  universe.  The  Lamb 
is  the  center  of  Scripture  and  history  and  heaven. 
After  Calvary  He  rose  to  the  kingship  of  creation. 
I  have  the  remission  of  my  sins  through  His  blood 
whose  is  the  ineffable  and  everlasting  glory  of  God- 
head. 

Here,  then,  is  the  test  we  propose  to  apply  to  all 
inquiries  touching  the  organic  and  the  doctrinal  his- 
tory of  the  Christian  Democracy.  It  is  the  test  of 
the  liberty  of  the  man.  It  is  the  test  of  the  liberty 
of  a  communion.  It  is  the  test  of  the  liberty  of  the 
universal  Church.  As  a  lens  to  a  point  of  light 
converges  the  rays  of  the  illimitable  sun,  so  the 
beams  of  Christianity  seek  their  focus  in  the  doc- 
trine of  personal  remission  through  faith  in  the 
blood  of  the  divine  Son,  attested  by  the  Holy  Ghost, 
and  reconciling  to  the  Almighty  Father. 


HERESIES.  103 


CHAPTER  VII. 
Heresies. 

THE  genius  of  Judaism  was  antagonistic  to  the 
liberty  of  the  Christian  Democracy.  Down 
through  the  ages  opposition  was  to  continue. 
It  was  form  against  freedom,  letter  against  spirit, 
and  ceremonial  instead  of  holiness.  The  object  of 
the  Epistle  to  the  Hebrews  was  to  win  Judaism 
from  a  bigoted  nationalism  to  the  sublime  significance 
of  Christianity.  Our  Saviour  was  shown  to  have 
fulfilled  in  Himself  all  Mosaic  types  in  a  way  sur- 
passing human  or  angelic  comprehension.  Earth 
is  the  altar  of  the  sacrifice  which  takes  virtue  from 
Godhead.  Now  the  temple  is  the  universe.  The 
divine  Priest,  having  offered  Himself  once  and  for- 
ever, has  exchanged  a  cross  for  His  throne,  to  be 
man's  Intercessor  and  creation's  King.  His  new 
covenant,  written,  not  on  stones,  but  hearts,  is  sealed 
by  a  new  gift  of  the  Holy  Ghost  brooding  over  a 
redeemed  humanity,  to  secure  remission  of  sin  and 
the  life  everlasting. 

Their  timely  and  grand  epistle  did  not  prevent  the 
Hebrews  from  heresy.  Its  warnings,  instructions, 
and  expostulations,  saving  many,  exasperated  more. 
Two  classes  of  Judaizers  arose  in  the  Church.  One 
of  these  insisted  that  all  Christians  should  be  cir- 
cumcised and  observe  the  ceremonial  law.  The  other 
excepted  Gentile  believers  from  the  yoke  imposed 


104  THE   CHRISTIAN  DEMOCRACY. 

on  Jewish  converts.  Pella  became  the  center  of 
these  insidious  errors  so  inimical  to  the  faith  and 
freedom  of  the  Christian  Democracy.  It  was  in 
this  the  disciples  of  our  Lord  found  refuge  when 
they  escaped  from  Jerusalem  just  before  the  siege 
of  Titus. 

Error  produces  error.  Whatever  the  original  be- 
lief of  these  Judaizers,  they  passed  down  into  deeper 
darkness  until  obscured  from  their  view  was  the  God- 
head of  their  Messiah.  He  became  to  them  a  mere 
man.  They  seemed  to  hold  that  He  would  fulfill 
only  the  ordinary  Jewish  expectation  of  a  Christ,  to 
establish  the  throne  of  David  once  more  in  Jerusa- 
lem and  extend  His  scepter  over  all  nations.  Either 
from  poverty  of  doctrine  or  property  they  were 
called  Ebionites — a  name  derived  probably  from 
the  Hebrew  1V3X,  signifying  poor.  Denying  the 
Godhead  of  the  Messiah,  His  incarnation  excited 
in  them,  not  the  joy  that  stirred  announcing  angels, 
but  the  displeasure  of  unbelievers.  Hence  Ebion- 
ites rejected  the  narrations  of  the  glorious  manifesta- 
tions in  earth  and  sky  about  the  birth  of  Jesus.  He 
was,  in  their  view,  but  a  holy  man  who,  on  account 
of  his  superior  virtue,  tested  by  trial  and  ending  in 
victory,  was  appointed  to  be  the  Messiah.  Accord- 
ing to  them,  through  Elias,  at  the  baptism  by  John, 
came  on  Jesus  His  Christ-power.  By  fables  they 
magnified  the  importance  of  the  scene  at  Jordan. 
Not  satisfied  with  the  descent  of  the  Holy  Ghost  in 
an  emblem  of  visible  beauty  as  a  dove  and  with  the 
sublime  voice  of  the  majestic  Father,  Ebionites  in- 
vented their  own  miracles.  Depreciating  the  birth, 
they  exaggerated   the   baptism,   at  which,  they  af- 


HERESIES.  105 

firmed,  the  Jordan  flamed  with  fire,  while  a  halo  of 
Hght  shone  about  Jesus.  Having  no  consciousness 
of  sin,  Ebionitism  could  have  no  conception  of  re- 
demption. It  sought  to  perfect  Judaism  by  a  few 
formal  precepts  added  to  Christianity.  As  a  vain 
and  wild  dream  of  ignorance  and  unbelief,  it  had 
no  vitality  as  a  system,  and,  like  other  empty  errors, 
is  only  studied  in  dim  and  scattered  fragments  of 
history. 

From  the  Gentile  philosophies  arose  the  most 
subtle  attacks  on  the  inner  Christian  liberty. 

Gnosticism  has  its  origin  in  our  human  nature. 
Man  will  question  the  universe.  Spirit  from  mat- 
ter is  the  puzzle  of  humanity.  From  the  inert  and 
the  ponderous  the  invisible  and  the  intellectual ! 
The  pure,  the  ineffable,  the  everlasting  Being  reveal- 
ing Himself  in  a  substance  always  gross  and  often 
polluting  and  loathsome  !  Sin,  pain,  wrong — these 
seem  irreconcilable  with  eternal  love,  wisdom,  and 
justice.  Human  reason  cannot  conceive  how  the 
Infinite  and  the  Absolute  can  submit  Himself  to 
limitations  of  time  and  space  and  circumstance. 
More  incomprehensible  the  manifestations  of  a  di- 
vine perfection  in  a  resisting  and  successful  human 
personality.  How  can  the  sinful  will  of  man  be 
upheld  in  the  holy  will  of  God  ?  Yet  on  all  these 
questions  of  philosophy  the  Bible  is  silent  as  the 
universe.  It  asserts  facts  without  explanations.  It 
offers  reason  invincible  proofs  which  warrant  faith, 
but  for  mysteries  affords  no  solutions.  It  refers 
many  insuperable  difficulties  to  the  divine  Sover- 
eignty or  reserves  answer  to  the  world  beyond  the 
grave.     Now,  on  this  border  land  of  impenetrable 


lo6  THE   CHRISTIAN   DEMOCRACY. 

shadows  avoided  by  revelation  Gnosticism  presump- 
tuously entered,  to  indulge  its  wild  speculations  and 
build  its  elaborate  systems.  It  was  a  nightmare  of 
philosophy,  whose  gigantic  phantoms  vanished,  not 
before  the  spell  of  patristic  arguments,  but  in  the 
light  of  the  progress  of  our  race. 

Gnosticisms  have  family  resemblances.  Having 
a  common  origin  they  exhibit  similar  traits.  Let 
me  point  out  wherein  they  agree  ! 

Similitudes. 

1.  Each  Gnosticism  held  a  natural,  inevitable,  and 
eternal  antagonism  between  God  and  matter. 

2.  Each  Gnosticism  sought  to  bridge  the  chasm 
between  God  and  matter. 

3.  Each  Gnosticism  rejected  the  Old  Testament 
manifestations  in  judgments  as  unwise,  unjust,  and 
unloving,  and  hence  as  unworthy  of  God. 

4.  Each  Gnosticism  denied  the  incarnation  be- 
cause it  believed  that  God  would  be  defiled  and  de- 
graded by  intimate  and  permanent  contact  with 
matter. 

5.  Each  Gnosticism,  by  Inevitable  sequence,  ended 
in  Docetism,  which  made  Christ,  not  a  man,  but  a 
phantom. 

6.  Each  Gnosticism  was  wanting  in  just  appreci- 
ation of  moral  law,  guilt,  and  agency. 

7.  Each  Gnosticism  was,  therefore,  deficient  in 
its  conception  of  human  accountability,  and  could 
have  no  hold  on  the  great  central  truths  of  redemp- 
tion through  satisfaction  by  the  blood  of  the  Mes- 
siah. 

8.  Each  Gnosticism,  while  basing  Itself  on  Chris- 


Heresies.  107 

tianity,  yet,  denying  the  Godhead  of  Christ,  could 
never  attain  permanent  place  in  Christianity. 

9.  Each  Gnosticism  was  essentially  aristocratic, 
asserting  that  among  men  pneumatical  natures  were 
eternally  above  psychical  natures. 

10.  Each  Gnosticism  placed  yvibaLg,  knowledgey 
above  niorig,  /ait/i,  and  was  a  system  proposing,  not 
moral  excellence,  but  intellectual  eminence. 

Yet  with  general  similitudes  there  were  also  strik- 
ing disagreements.  These  grew  from  the  regions 
where  the  systems  originated.  Some  Gnosticisms 
had  a  Greek  source.  Traceable  to  the  Platonic 
philosophy,  they  borrowed  its  vA?/— gross  matter  in 
eternal  antagonism  to  pure  spirit.  Grecian  systems 
are  less  wild  in  their  speculations  and  fanciful  in 
their  pictures  than  those  of  Oriental  origin.  When 
tinged  with  Indian  Buddhism  and  Persian  Zoroas- 
trianism,  Gnosticisms  exhibit  the  human  mind  dis- 
porting itself  in  monstrosities  of  delusion  which 
suggest  that  only  a  madhouse  or  a  pandemonium 
could  have  furnished  men  capable  of  conceiving 
and  coloring  such  absurdities,  and,  by  way  of  emi- 
nence, styling  them  knowledge.  The  very  names  of 
these  grotesque  systems  excite  pity  and  laughter. 
We  have  transmitted  to  us  by  the  Greek  and  Latin 
fathers  Heracleonites,  Ptolemaeites,  Ophites,  Cain- 
ites,  Carpocratians,  Epiphanites,  Prodicians,  Anti- 
tactae,  Nicolaitans,  Simonians,  Saturninians,  Tatian- 
ists,  Encratites. 

To  make  our  subject  plain  I  have  selected  only 
the  great  typical  Gnosticisms  for  exposition,  and 
these  I  will  proceed  to  explain,  each  under  the  head 
of  its  most  eminent  representative. 


i08  the  christian  democracy. 

Cerinthus. 

He  was  a  contemporary  of  the  apostle  John,  who 
fled,  it  is  said,  from  a  bath  when  he  heard  that  the 
Gnostic  was  in  the  building.  The  sublime  assertion 
of  the  Godhead  and  creatorship  of  the  "  Word  made 
flesh  "  which  opens  the  fourth  Gospel  might  well 
have  been  intended  to  rebuke  the  vague  and  mon- 
strous inventions  of  a  pretentious  philosophy. 

Between  God  and  the  world  Cerinthus  placed 
an  immeasurable  abyss.  Contact  with  material 
nature  was  infinitely  below  the  majesty  of  the  Su- 
preme. Hence  Cerinthus  taught  that  the  Mosaic 
law  was  a  ministry  of  angels.  Of  these,  above  all 
others,  stood  one  as  the  representative  of  God. 
This  eminent  angel  was  the  visible  King  of  the 
Jews.  They  deemed  Him  God,  as  children  mistake 
in  a  stream  the  image  of  the  sun  for  the  sun  him- 
self. Beyond  Him  the  gross  multitude  could  not 
rise.  To  the  groveling  psychical  natures  He  seemed 
the  God-logos,  while  the  pneumatical  elect  as- 
cended above  Him  to  the  true  vision  of  the  Al- 
mighty. 

In  each  Gnosticism  its  view  of  Jesus  corresponded 
to  its  view  of  Jehovah.  Cerinthus  denied  the  divine 
conception  of  Christ.  Like  the  Ebionites,  he  de- 
preciated the  birth  at  Bethlehem  and  exalted  the 
baptism  at  Jordan.  The  Holy  Ghost  was  the  true 
Messiah.  The  Holy  Ghost  at  the  baptism  revealed 
first  to  Jesus  a  knowledge  of  the  true  God.  The 
Holy  Ghost  bestowed  on  Christ  His  miraculous 
powers.  Rather,  Jesus  the  man  was  the  visible  ter- 
restrial Christ,  while  the  Holy  Ghost  was  the  true 
celestial  Christ.    Godhead  incarnate  Cerinthus  could 


HERESIES.  109 

not  conceive.  Humiliation  in  the  flesh  was  repug- 
nant to  the  Gnostic,  and  suffering  intolerable.  A 
Messiah  on  the  cross  was  his  scorn.  When  doomed 
to  death  the  celestial  deserted  the  terrestrial  Christ. 
Redemption  and  Godhead  were  alike  rejected. 

Basilides. 

This  Gnostic  lived  in  the  first  half  of  the  second 
century.  He  conceived  the  first  manifestations  of 
the  Supreme  to  be  threefold:  (i)  in  intellectual 
powers;  (2)  in  executive  powers;  (3)  in  moral 
powers. 

According  to  Basilides,  light  was  opposed  to  dark- 
ness, life  to  death,  good  to  evil,  spirit  to  matter. 
Our  world  is  a  process  of  purification,  and  is  to  be 
cleansed,  as  iron  from  rust,  to  give  brightness.  Yet 
each  life  is  related  to  the  universe.  Basilides  taught 
that  from  a  preexistent  state  are  derived  the  natures 
of  men,  who  should  rise  from  their  earthly  limita- 
tions to  a  loftier  condition  of  spiritual  being.  Life 
he  saw  everywhere  struggling  in  the  fetters  of  mat- 
ter up  toward  freedom.  Where  Cerinthus  in  his 
system  placed  an  angel  Basilides  had  an  archon,  who 
was  not  an  independent  power,  but  an  unconscious 
instrument  of  the  Supreme.  Blind  in  their  gross 
materialism,  the  Jews  regarded  this  archon  as  God. 
Only  the  elect  would  soar  to  the  Supreme  Being. 
This  system  to  every  soul  assigned  a  guardian 
angel,  who  was  to  guide  it  in  its  earthly  purification, 
after  death  accompany  it  to  its  place,  and  perhaps 
be  its  eternal  companion. 

Basilides  did  not  believe  Jesus  to  be  God.  He 
was  but  the  loftiest  aeon  in  the  universe.     At  His 


no  THE  CHRISTIAN   DEMOCRACY. 

baptism  came  to  Christ  a  new  light.  Now  He 
Himself  attains  first  a  knowledge  of  the  true  God. 
At  His  passion  His  aeon  leaves  Jesus.  With  Basi- 
lides  suffering  could  have  no  part  in  redemption. 
He  denied  Paul's  doctrine  of  justification.  As  re- 
lease from  guilt,  remission  of  sin  was  impossible  in 
his  system.  Hence,  also,  the  liberty  of  faith  was 
unattainable  and  spiritual  bondage  inevitable. 

Valentine. 

His  was  the  most  elaborate  of  the  Gnosticisms. 
Valentine  lived  in  the  same  period  as  Basilidcs. 
Born  in  Egypt,  he  was  yet  probably  of  Jewish  de- 
scent. He  was  educated  in  Alexandria  and  spent 
many  years  in  Rome. 

At  the  summit  of  existence  Valentine  placed  his 
Bythos  {(3v^6g).  By  this  negative,  meaning  abyss, 
he  inconsistently  expressed  life's  infinite  fullness. 
Out  of  Bythos  flow  aeons,  male  and  female,  which 
constitute  the  pleroma,  and  are  manifestations  of 
the  ineffable,  incomprehensible,  infinite,  impersonal, 
primal  essence.  Horos  is  styled  redeemer  and  sa- 
viour. His  work  is  to  preserve  harmony  by  keeping 
the  aeons  in  their  spheres.  Disturbances  in  the  ple- 
roma cause  the  discords  of  the  universe.  When 
these  occur  the  divine  life  sinks  down  into  matter. 
The  world's  soul  is  an  immaterial  birth. 

Valentine  recognized  three  orders  of  existence : 
(i)  pneumatical  natures,  superior  to  matter;  (2) 
psychical  natures,  composed  of  matter  and  spirit ; 
(3)  atheistic  natures,  godless,  destructive,  swayed  by 
appetite  and  passion,  eternal,  irreclaimable  slaves  to 
matter. 


HERESIES.  Ill 

Bythos,  Valentine  taught,  can  never  unite  with 
that  antagonistic  to  its  essence.  Between  Bythos 
and  v?i7]  contact  is  impossible.  Hence  vXr],  wild  and 
gross  matter,  must  communicate  with  Bythos  by  a 
Demiurge,  while  Satan  is  the  impersonation  of  the 
ungodlike  kingdom,  the  essence  of  discord,  and  the 
enemy  of  harmony,  resembled  by  all  his  subjects. 
Psychical  natures  sink  in  death  or  rise  to  immor- 
tality, according  to  the  determinations  of  the  will. 
Those  yielding,  eventually,  with  Satan,  return  to 
nothingness.  When  this  happens  the  harmony  of 
the  pleroma  communicates  itself  to  all  grades  of 
existence. 

Valentine  s  Soter  is  Former  and  Redeemer  of  the 
world.  He  inspires  the  mundane  soul,  and  the 
mundane  soul  inspires  the  Demiurge.  Soter  and 
Sophia,  as  artists,  picture  the  divine  glory.  But  in 
this  strange  work  the  seed  of  a  divine  life  is  spilled 
over  into  man.  This  new  creature  needs  subjection. 
To  effect  the  subjugation  of  man  the  Demiurge  in- 
terposes with  his  angels  and  promises  a  Messiah 
to  release  his  people  from  vXrj.  He  sends  the 
Christ,  his  own  image,  from  heaven,  with  a  body 
composed  of  the  most  ethereal  elements.  Descended 
from  the  celestial,  Jesus  had  not  the  flesh  of  a  true 
man.  He  could  eat,  drink,  sleep,  and  accommodate 
Himself  to  human  conditions,  but  in  a  way  wholly 
His  own.  Again  we  meet  a  Gnostic  phantom.  At 
the  baptism,  descending  as  a  dove,  the  invisible 
Soter  united  Himself  to  the  Messiah.  The  psy- 
chical Messiah  is  crucified,  and  then  a  pneumatical 
Messiah  ascends  to  the  Soter.  In  the  loftiest  sig- 
nificance of  His  true  nature  this  Messiah  is  known 


112  THE   CHRISTIAN    DEMOCRACY. 

only  to  the  elect.  These  are  the  salt  of  the  earth 
and  the  light  of  the  world,  and  by  these  the  earthly 
will  be  finally  transfigured  into  the  heavenly,  the 
corruptible  be  conquered,  and  a  kingdom  be  created 
imperishable  and  everlasting. 

Marcion. 

He  was  born  near  the  beginning  of  the  second 
century  at  Sinope,  in  Pontus.  In  this  place  his 
father  was  not  unlikely  bishop.  Marcion  seems  to 
have  come  to  a  true  faith.  He  had  felt  the  glow  of 
love  to  Christ.  Possibly  he  was  converted  by  study 
of  the  Scripture,  and  this  may  explain  his  hostility 
to  tradition.  Hence,  too,  may  have  arisen  his  sym- 
pathy with  Paul.  Burning  with  zeal  for  Christ,  he 
sold  his  property  and  gave  it  to  the  Church.  He 
then  began  a  severe  ascetic  life.  But  in  the  Old 
Testament  Marcion  saw  no  God  of  love  such  as 
beamed  in  the  New.  In  the  one  was  inexorable  sever- 
ity, and  in  the  other  ineffable  benevolence.  Marcion 
was  perplexed.  At  last  he  arrayed  the  Old  against 
the  New.  He  taught  that  the  glory  of  Christ  burst 
on  the  world  without  any  previous  introduction  or 
preparation.  The  sun  of  truth  had  no  dawn.  Mar- 
cion went  to  Rome.  Here  he  was  rejected  by  the 
Church.  Removed  from  all  ecclesiastic  restraints, 
his  system  developed  into  an  elaborate  Gnosticism. 
"TA?/,  blind,  evil  matter,  resists  God.  Satan  imper- 
sonates this  opposition.  Man  is  created  in  his  own 
image  by  the  Demiurge.  The  human  body  is  mat- 
ter, and  hence  evil ;  the  human  soul,  from  the  essence 
of  its  Maker,  has  spiritual  affinities  and  aptitudes. 
But  the  Demiurge  cannot  endue  man  with  an  in- 


HERESIES.  113 

conquerable  principle  of  virtue.  His  creature  yields 
to  lust.  Humanity  sinks,  and  from  its  gross,  help- 
less, and  hopeless  mass  the  Jews  are  selected.  To 
these  the  Demiurge  gives  an  external  ceremonial 
and  a  law  without  sanctifying  power.  A  Messiah  is 
promised  who  will  end  the  conflict  with  v/ir].  Jesus, 
however,  is  not  this  prophetic  Christ.  He  called 
Himself  such  to  win  the  Jews,  and  deceived  even 
the  Demiurge,  who,  finding  Himself  mistaken,  pre- 
pared the  cross,  shook  the  earth,  and  veiled  the  sun. 
Marcion  taught,  however,  that  this  misleading 
Christ  would  yet  appear  again  to  fulfill  the  Old  Tes- 
tament promises,  raise  the  dead,  and  enjoy  a  reign 
of  supreme  felicity  in  an  imperishable  and  eternal 
kingdom.  As  a  bird  out  of  its  egg,  the  souls  of 
Christians  would  escape  from  their  earthly  bodies 
and  environments  into  everlasting  life  and  liberty. 

Mani. 

The  system  of  this  Oriental  teacher  is  not  classed 
with  the  Gnosticisms.  Yet  it  possesses  all  their 
characteristic  elements.  Mani  was  a  Persian  and 
born  in  the  first  half  of  the  third  century.  The 
ancient  region  of  Zoroaster  had  experienced  a  re- 
ligious revival.  Prophets  arose  claiming  inspiration 
to  settle  controversies.  In  a  contest  with  Chris- 
tianity Mani  sought  a  compromise.  He  declared 
himself  the  Paraclete  promised  by  our  Saviour,  and 
called  himself  an  apostle  of  Jesus  Christ  through  the 
election  of  God  the  Father.  About  the  year  A.  D. 
270  he  first  appeared  publicly  as  a  teacher  of  his 
system.  King  Shapur  I  was  on  the  throne  of 
Persia.    As  mathematician,  painter,  and  astronomer 


114  THE  CHRISTIAN   DEMOCRACY. 

Mani  had  become  distinguished.  Opposed  by  the 
Magi,  he  lost  influence  with  the  monarch,  and  was 
driven  by  peril  to  India.  When  he  returned  Hor- 
muz  was  on  the  Persian  throne,  and  his  symbolic 
pictures  gained  him  influence  with  this  king.  But 
again  Mani  fell  under  the  royal  frown,  and  in  A.  D. 
277  he  was  flayed  alive.  It  is  related  that  his  skin 
was  stuffed  and  hung  before  the  gate  of  Damascus. 

We  have  seen  that  Mani  was  born  in  Persia  and 
lived  in  India.  This  explains  why  he  mingled  Chris- 
tianity with  Parseeism  and  Buddhism.  He  believed 
in  the  Ormuzd  and  Ahriman  of  Zoroaster.  Light 
and  darkness,  representing  good  and  evil,  are  in 
everlasting  conflict.  Hence,  in  the  universe  irrecon- 
cilable war.  Over  the  kingdom  of  light  rules  the 
Father,  in  whose  essence  are  wisdom  and  glory. 
To  His  incomprehensible  majesty  He  united  aeons, 
His  exalted  and  blissful  companions,  whose  splendid 
dominion  can  never  be  shaken.  But  to  their  light- 
kingdom  in  mad  battle  approach  the  powers  of  dark- 
ness. A  glimmer  from  its  brightness  penetrates 
their  gloom  and  stirs  them  to  war  for  supremacy. 
To  guard  the  bounds  of  His  empire  the  Father 
makes  emanate  from  Himself  a  life-mother,  who 
becomes  the  world-soul.  Fire,  air,  light,  earth, 
water,  the  five  elements  are  summoned  to  battle 
with  Ahriman.  Man  is  imperiled  and  asks  aid  of 
the  monarch  of  the  kingdom  of  light. 

Mani  supposed  a  pure  soul  throned  in  the  sun, 
and  a  corrupt  soul  diffused  through  nature.  Cor- 
responding to  these  were  an  exultant  and  a  crucified 
son  of  man.  And  here  the  Persian  borrowed  from 
Buddh.       Each  seed,  pushing  from  earth's  bosom 


HERESIES.  115 

into  plant  with  leaf,  and  blossom,  and  fruit,  was  a 
triumph  of  the  principle  of  light,  and  was,  indeed, 
a  soul  imprisoned  in  matter  by  the  prince  of  dark- 
ness, but  struggling  up  into  the  bright  freedom  of 
air  and  sun. 

The  sun-spirit  endangers  the  night-powers, 
which  would  Hberate  and  evaporate  the  world-soul. 
Man  is  made  a  microcosm.  He  is  a  copy  of  the 
two  opposing  realms  of  light  and  darkness — a  mirror 
reflecting  earth  and  heaven.  From  Adam  as  a 
fountain  all  souls  are  derived.  But  these  matter 
contaminates  and  inflames  with  lusts.  Man  wills 
good  and  does  evil.  In  his  struggle  toward  freedom 
his  turpitude  is  made  visible  by  the  law.  Flesh  and 
spirit  battle  each  other.  He  who  conquers  lust 
rises,  and  he  who  yields  sinks.  The  night-powers, 
fearing  the  triumph  of  the  light-nature  in  man, 
would  draw  him  down  to  them.selves.  To  counter- 
act these  schemes  and  procure  human  freedom  the 
Sun-spirit  allies  Himself  to  human  nature.  But  He 
cannot  enter  a  material  body,  as  light  unites  not 
with  darkness.  Hence,  He  clothes  Himself  in 
phantom  form,  visible  only  to  the  sensuous.  Not 
until  His  transfiguration  was  Christ  seen  in  His 
light-glory.  He  is  described  by  Mani  as  a  Messiah 
accommodated  to  the  material  conceptions  of  the 
Jews.  Crucified  only  in  appearance,  His  death  was 
symbolic  of  souls,  which,  sunk  in  matter,  are  raised 
by  the  Sun-spirit.  During  the  scenes  about  the 
cross  Mani  makes  Christ  say  to  John  that  the  whole 
transaction  is  for  the  populace.  The  person  of  the 
Messiah,  vanishing,  is  replaced  by  a  cross  of  light, 
and  from   its  brilliance   a  voice  says,  ''  This  is  for 


Il6  THE   CHRISTIAN   DEMOCRACY. 

your  sakes  called  sometimes  the  Word,  sometimes 
Christ,  sometimes  the  Door,  sometimes  the  Way, 
sometimes  the  Bread,  sometimes  the  Sun,  sometimes 
the  Resurrection,  sometimes  Jesus,  sometimes  the 
Father,  sometimes  the  Spirit,  sometimes  the  Life, 
sometimes  the  Truth,  sometimes  Faith,  sometimes 
Grace."  All  souls  finally  enslaved  to  lust,  Mani  ex- 
cluded from  immortality.  Changed  into  matter, 
they  must  watch  over  matter.  Eternally  they 
will  cleave  to  what  they  loved.  But  souls  trium- 
phant over  lust  dwell  in  the  everlasting  kingdom 
of  light. 

Manichaeans  were  divided  into  auditors  and  elect. 
To  the  former  truth  was  partially  unfolded,  while 
the  latter  were  fully  initiated.  Those  having  the 
loftier  vocation  owned  no  property,  abstained  from 
marriage,  indulged  in  neither  wine  nor  flesh.  Mani's 
system  was  inevitable  bondage.  It  considered 
matter  intrinsically  evil.  It  viewed  the  body  as 
defilement.  It  thus  insisted  on  a  slavery  from  which 
it  provided  no  emancipation  ;  and  from  its  doctrines, 
therefore,  a  gloom  spread  over  life,  and  the  joy  and 
liberty  of  faith  could  not  animate  and  preserve  a 
Christian  Democracy. 

The  great  Augustine  was  ensnared  by  the  subtle 
and  soaring  errors  of  Manichaeism  and  was  only  de- 
livered by  grace  of  a  true  conversion.  If  it  deluded 
an  intellect  so  acute  and  exacting,  how  powerful 
must  have  been  its  sway  over  inferior  minds  !  Its 
poison  long  lingered  in  the  Church.  As  late  as  the 
close  of  the  twelfth  century  it  burst  out  in  France. 
At  the  beginning  of  the  reign  of  Innocent  III  it 
revived  with  vigor  in  Languedoc.     That  pope  made 


HERESIES.  117 

war  on  Manichaeism  and  sought  to  exterminate  it 
with  fire  and  sword.  Nor  has  it  yet  expired.  Its 
principle  works  in  each  form  of  Oriental  and  Occi- 
dental monkery.  This  enslaving  Gnosticism  lives 
now  beneath  every  cowl  and  hair  shirt,  and  smites 
in  every  ascetic's  scourge,  and  fills  with  gloom  every 
cell  in  Christendom. 

MONTANUS. 

From  baptism  to  ascension  the  Messiah  was  at- 
tested by  innumerable  miracles  which  could  be 
wrought  only  by  omnipotent  power.  Yet  He  prom- 
ised His  disciples  that  their  works  should  exceed 
His  own.  His  words  were  verified  in  the  gift  of  the 
Holy  Ghost.  Christ  was  to  depart  into  heaven,  but 
His  Spirit  was  to  abide  on  earth.  Is  the  body 
inferior  to  the  soul?  Then  are  the  miracles  of 
Jesus  inferior  to  the  miracles  of  the  Holy  Ghost. 
He  does  not  operate  on  fleshly  organisms,  but  opens 
the  spiritual  eye,  unstops  the  spiritual  ear,  looses 
the  spiritual  tongue,  raises  the  spiritual  corpse  to 
everlasting  life.  And  He,  a  perpetual  presence 
amid  His  people,  is  sent  by  our  Father  in  heaven 
more  willingly  than  parents  bestow  gifts  on  their 
children. 
I  Under  the  New  Testament  the  temporary,  attest- 
ing physical  miracles  were  succeeded  by  an  abiding 
regenerating  power.  Belief  in  the  ascended,  invisible 
Christ  was  a  loftier  attainment  than  His  recognition 
by  miracles  addressed  to  the  senses  as  material  signs. 
A  spiritual  conversion  producing  a  holy  life  is  the 
noblest  result  and  proof  of  a  divine  power.  Faith 
is  sublimer  than  sight.     To  expect  the  conquest  of 


Il8  THE   CHRISTIAN   DEMOCRACY. 

our  world  by  a  physical  Christ  lowers  our  dispensa- 
tion and  degrades  the  office  of  the  Holy  Ghost. 

But,  as  ecclesiasticism  and  sacerdotalism  con- 
sumed the  life  of  Christian  liberty,  and  inclined  to 
cold  dogma  and  chilling  ceremonial,  and  allied  them- 
selves to  the  power  of  kings,  earnest  men  sighed  for 
the  purity  and  freedom  of  apostolic  times.  They 
associated,  however,  spiritual  gifts  with  physical 
manifestations.  Many  yearned,  not  only  for  the 
Pentecostal  conversions,  but  also  with  these  for  the 
visible  tongue  of  flame  and  the  audible  roar  as  of  a 
tempest.  Out  of  this  failure  to  discriminate  between 
the  real  and  the  accidental,  the  permanent  and  the 
temporary,  grew  the  heresy  we  are  now  to  consider. 
It  was  an  honest,  but  fanatical,  assertion  of  the  apos- 
tolic prophetical  liberty  against  the  freezing  worldly 
formalism  of  ecclesiastical  and  sacerdotal  bondage. 

Montanus  was  born  in  Phrygia  about  the  middle 
of  the  second  century.  We  know  little  of  his  early 
life.  How  he  came  to  Christ  is  not  recorded  in  his 
history.  But  he  was  liable  to  ecstasies  and  began 
to  prophesy.  Persecutions  were  foretold.  Christians 
exhorted  to  austerities,  and  the  martyr's  crown 
placed  before  them  as  an  object  of  aspiration. 
Christ's  near  millennial  reign  was  also  announced 
by  Montanus.  He  was  a  Chiliast.  Rising  in  his 
views  of  his  mission,  he  claimed  a  vocation  to  re- 
form the  Church.  He  appealed  to  Christ's  promise. 
He  announced  himself  the  Paraclete.  He  was  au- 
thorized as  such  to  expound  the  faith,  to  defend 
doctrines,  to  settle  disputes.  But  the  divine  will 
was  declared  by  him  through  his  two  prophetesses, 
Priscilla  and  Maximilla.    These  women  had  visions. 


HERESIES.  119 

By  ecstatic  revelations  was  the  Church  to  keep  ad- 
vancing until  the  coming  of  her  Lord.  As  a  result 
of  such  fanaticism  the  Montanists  were  swept  by 
tempests  of  emotion.  Female  visions  were  to  have 
the  authority  of  apostolic  testimonies.  Wild  dreams 
became  oracles  of  faith.  Scripture,  interpreted  by 
Montanus  as  Paraclete,  was  to  be  the  foundation  of 
the  completed  structure  of  Christianity. 

Yet  this  system,  professing  superior  liberty, 
tended  back  to  severer  bondage  and  was  incompati- 
ble with  the  existence  of  the  Christian  Democracy. 
Fasts,  before  voluntary,  were  made  obligatory  by 
this  new  return  to  freedom.  During  three  weeks 
Montanus,  like  a  pope,  prescribed  diet  by  law.  He 
exalted  celibacy.  He  made  martyrdom  an  object 
of  fanatical  desire.  He  constituted  himself  an 
ecclesiastical  legislator  above  Moses,  and  even  Christ. 
Finally,  the  Montanists  withdrew  from  the  Church, 
but  continued  to  exert  a  subtle  and  extraordinary 
influence  over  many  pious  and  superior  minds. 

We  cannot  conclude  our  notice  of  this  interesting 
heresy  without  mentioning  the  sad  lapse  of  the 
venerable  TertuUian.  This  Latin  father  was  not 
inferior  in  genius  to  Augustine  himself.  He  was, 
indeed,  a  narrow  and  gloomy  ascetic,  degrading  mar- 
riage and  glorifying  virginity.  Habitually  violent 
and  caustic,  he  exhibited  little  of  the  joy  and  gentle- 
ness of  Christ.  Yet  how  keen  his  wit,  how  piercing 
his  acumen,  how  burning  his  satire  !  His  sentences 
sparkle,  and  his  eloquence  often  soars  into  the  sub- 
lime. How  inconceivable  that  this  acute  and  lofty 
intellect  could  have  abandoned  itself  to  the  visions 
of  a  Priscilla  and  a  Maximilla  and  passed  under 


I20  THE   CHRISTIAN   DEMOCRACY. 

the  spell  of  a  Montanus  !  Such  a  descent  makes 
less  strange  the  vagaries  of  any  human  personality. 
Let  us  adduce  a  single  instance  to  show  the 
credulity  of  TertuUian !  He  wishes  to  prove  the 
soul  corporeal.  Does  he  resort  to  argument?  No. 
He  abandons  his  reason  at  the  suggestion  of 
dreamers.  The  sacred  services  of  the  Church  have 
concluded.  One  of  the  two  Montanist  women  is 
detained.  She  falls  before  the  people  into  a  trance. 
While  in  this  estatic  condition  she  sees  a  soul  in 
bodily  state  ;  more — with  her  hand  of  flesh  she 
grasps  the  hand  of  a  spirit.  She  describes  even  the 
color  of  this  visible  soul.  While  soft  and  trans- 
parent, it  was  ethereal  in  hue,  and  it  had  also 
shape.  Its  form  resembled  that  of  a  human  being. 
The  prophetess  supplied  vision,  and  the  father 
philosophy.  TertuUian  informs  us  how  the  effect 
was  produced.  God's  breath  passed  from  man's 
face  into  the  interior  structure  ;  then,  having  spread 
itself  through  all  the  spaces  of  the  body,  it  im- 
pressed itself  on  each  internal  feature.  By  this 
densifying  process  the  soul's  corporeity  was  fixed 
and  its  figure  molded. 

Did  TertuUian  derive  also  from  Priscilla  and 
Maximilla  his  views  of  baptism  ?  They  are  wild 
enough  to  have  originated  in  the  visions  of  Mon- 
tanistic  prophetesses.  And  we  will  find  hereafter 
that  orthodox  fathers  had  just  as  little  scientific  or 
theological  support  for  opinions  which  were  fetters 
of  freedom.  TertuUian  teaches  that  an  angel  by 
his  presence  tempers  the  waters  of  baptism.  He, 
descending  into  the  sanctifying  fount,  makes  the 
paths  straight  for  the  Holy  Ghost. 


CLEMENTINES.  121 


CHAPTER  VIII. 
Clementines. 

THE  peculiarities  of  an  age  are  often  reflected 
in  its  fiction.  Aiming  to  please,  a  writer 
accommodates  himself  to  his  times,  and  thus 
secures  favor  for  himself  and  circulation  for  his 
works.  Modern  novels  sell  when  they  express 
vividly  the  feelings  and  opinions  of  the  reading 
public.  By  ephemeral  fiction  we  can  judge  the 
passing  hour,  while  the  higher  works  of  creative 
imagination  may  be  permanent  mirrors  to  image  an 
historical  period  in  literature.  It  is  in  this  view 
that  the  Clementines  are  an  inestimable  treasure. 
They  give  us  life  pictures  of  Christian  sentiment  for 
more  than  two  centuries. 

Strangely,  these  inexplicable  fictions  seem  to 
combine  antagonistic  tendencies.  They  exhibit 
proclivities  at  once  Ebionitic  and  Gnostic.  Yet,  as 
we  shall  see,  the  work  secured  universal  acceptance. 
Expressing  views  so  antagonistic,  often  violently 
hostile  to  the  orthodox  faith,  having,  notwith- 
standing, wide  circulation  and  popularity  through 
the  Church,  the  Clementines,  like  the  Ignatian 
epistles,  have  been  the  puzzles  of  criticism  during 
all  the  centuries  since  their  appearance. 

The  remarkable  work  we  are  considering  exists  in 
two  forms.  We  have  the  "  Homilies "  and  the 
"  Recognitions."     These  seem  editions  of  the  same 


122  THE   CHRISTIAN  DEMOCRACY. 

book.  But  what  are  their  relations  to  each  other? 
Which  was  first  ?  Are  both  expansions  of  a  previous, 
perished  work?  On  these  points  opinions  are  di- 
verse and  endless.  Nor  are  critics  more  agreed  as 
to  the  author.  Some  think  that  the  Clementi7ies  are 
genuine  productions  of  the  writer  whose  name  they 
bear.  This  we  know,  that  in  his  commentary  on 
Genesis  Origen,  in  A.  D.  231,  quotes  from  the 
*'  Recognitions.*'  Mention  is  made  in  them  of  an 
event  occurring  in  the  reign  of  Caracalla.  There- 
fore a  date  early  as  A.  D.  211  may  be  fixed  for 
their  appearance.  The  recent  discovery  of  a  Greek 
manuscript  may  settle  these  disputes  of  centu- 
ries. 

In  these  fictions  the  author  calls  himself  Clement. 
He  represents  himself  as  a  rich  Roman  in  the  reign 
of  Tiberius  tormented  with  doubts  about  his  im- 
mortality. Philosophy  fails  to  satisfy  him.  Reports 
reach  him  of  an  Oriental  Messiah.  He  sails  from 
Pontus  for  Palestine,  but  storms  drive  his  ship  into 
Alexandria,  in  Egypt.  Here  he  encounters  Barna- 
bas, who  soon  leaves  for  the  Holy  Land.  Clement 
follows  him,  finds  him,  and  is  introduced  by  him  at 
Caesarea  Stratonis  to  the  apostle  Peter.  Now  we 
come  to  the  heart  of  the  book.  Clement  joins  Peter, 
and  the  two  proceed  together  to  Tyre,  to  Tripolis, 
to  Antioch,  to  Laodicea.  Everywhere  they  encoun- 
ter Simon  Magus,  the  servant  of  Satan  and  imper- 
sonation of  error.  He  is  a  Samaritan  of  Gitta. 
Peter's  disputes  with  Magus  and  conversations  with 
disciples  make  the  substance  of  '*  Homilies  "  and 
''  Recognitions."  In  our  modern  phrase,  Clement 
is  reporter  to  the  chief  of  the  apostles  and  is  sup- 


CLEMENTINES.  1 23 

posed  to  record  his  master's  most  intimate  opinions. 
We  have  thus  all  the  elements  Avhich  shall  picture 
the  ancient  life  of  the  Church.  Rome,  Egypt,  Pales- 
tine pass  in  vivid  view  before  our  eyes.  The  opin- 
ions, the  feelings,  the  customs  of  the  Occidental  and 
the  Oriental  Church  become  our  possession.  After 
various  wanderings  and  disputes  between  Peter  and 
Magus  the  end  is  dramatic.  Imposture  is  revealed. 
Rebuked  by  Faustus,  Magus,  gnashing  his  teeth  in 
rage,  departs.  But  the  Samaritan  revenges  himself. 
To  conceal  his  flight  Magus  changes  Faustus  into 
his  own  form,  and  in  this  he  is  used  by  Peter,  who 
promises  him  restoration  to  his  true  shape.  Such 
is  the  substance  of  a  volume  which  delighted  Chris- 
tians during  an  heroic  age  of  martyrs  ! 

Without  venturing  critical  theories  I  maybe  per- 
mitted a  few  observations  on  the  Clementines.  It 
has  been  remarked  that  opposite  Ebionitic  and 
Gnostic  tendencies  appear  in  these  writings.  A 
Christianized  Jew  seems  to  write  in  the  letter  of 
Peter  to  James.  Rome  addresses  Jerusalem.  What 
does  the  first  pope  in  the  capital  of  the  world  style 
the  first  bishop  in  the  metropolis  of  Judea?  Peter 
calls  James  ''  lord  bishop  of  the  holy  Church." 
Pope  Peter  elevates  Bishop  James  above  himself, 
and  thus  loftier  than  Rome  exalts  Jerusalem.  And 
what  occurs  in  the  letter  of  Clement?  He  styles 
James  *' lord  "  and  ''bishop  of  bishops,  who  rules 
Jerusalem,  the  holy  Church  of  the  Hebrews,  and 
the  Churches  everywhere."  In  the  view  of  this 
writer  sovereignty  is  not  at  Rome.  Jerusalem  is 
queen  mother  of  the  Christian  world.  And  this  ap- 
pears in  epistles  of  both  Pope  Peter  and  Pope  Clem- 


124  "THE   CHRISTIAN   DEMOCRACY. 

ent,  each  a  Pope  of  Rome,  which  claimed  afterward 
supremacy  over  the  universal  Church ! 

More  marvelous  yet  the  hostility  of  Clement  to 
Paul,  the  apostle  of  faith  and  liberty.  We  find  in 
these  writings  the  law  against  the  Gospel.  Peter 
impersonates  the  Jew  in  opposition  to  Paul,  who 
impersonates  the  Christian.  And  the  enmity  is 
venomous.  The  great  expounder  of  justification  by 
faith  is  scorned  and  vilified,  apparently  for  that  doc- 
trine of  liberty  which  is  the  key  to  all  his  epistles. 
The  Simon  Magus  of  the  Clementines  seems  to  be 
Paul  himself.  By  such  a  representation  the  writer 
would  make  infamous  the  grand  apostle  of  the  Gen- 
tiles. Especially  is  contempt  poured  on  the  glory 
attending  the  conversion  of  Paul,  his  vision  of  Christ 
in  the  temple,  and  his  exaltation  to  behold  paradise 
and  the  heaven  of  heavens.  How  could  such  words 
of  scorn,  hurled  at  a  writer  whose  epistles  were  en- 
rolled in  the  canon  of  Scripture,  obtain  currency  in 
the  Church  during  centuries  when  Christians  were 
purest  in  life  and  bravest  in  martyrdom  ?  We  have 
in  our  own  age  no  such  contrarieties.  But  we  must 
hear  the  Clementines  in  their  contempt  of  Paul. 

*'  He  who  trusts  in  apparition  or  vision  is  inse- 
cure. He  who  has  appeared  may  say  what  he  will, 
gleaming  forth  like  a  wicked  one.  But  it  is  mani- 
fest that  the  impious  see  true  visions.  The  declara- 
tion of  anything  by  means  of  apparitions  and  dreams 
from  without  is  a  proof,  not  that  it  comes  from 
revelation,  but  from  wrath.  If,  then,  our  Jesus  ap- 
peared to  you  in  a  vision  and  made  himself  known 
to  you  and  spoke  to  you  it  is  as  one  who  is  enraged 
with  his  adversary." 


CLEMENTINES.  12$ 

Our  modern  rationalists  do  not  equal  Clement  in 
their  derision  of  the  temptation  and  the  fall  as  facts 
on  which  is  based  the  whole  scheme  of  our  redemp- 
tion. His  language  is  startling.  Evidently  it  ex- 
presses his  own  view.  Clement  believed  the  story 
of  paradise  a  myth.  Referring  to  Adam,  it  is  asked, 
'*  How,  then,  had  he  still  need  to  partake  of  a  tree 
that  he  might  know  what  is  good  and  what  is  evil, 
if  he  was  commanded  not  to  eat  of  it  ?  But  this 
senseless  men  believe,  that  a  reasonless  beast  was 
more  powerful  than  the  God  who  made  all  things." 

In  other  speculations  Clement  soars  into  clouds 
black  and  blinding.  In  fiction  it  is  difficult  to  fix 
the  opinions  of  an  author.  He  can  always  repudiate 
as  his  own  the  words  of  his  characters.  But  surely 
Peter  is  an  oracle,  and  it  is  he,  an  apostle,  who 
affirms  that  Adam  had  communicated  to  him  the 
great  primal  law.  But  this  primitive  revelation  be- 
came obscured.  It  was  restored  by  Moses.  Again 
it  lapsed  into  darkness  and  corruption.  Who  now 
interposes?  Adam,  as  Messiah  and  restorer  of  the 
original  law.  ''  Thus  did  our  Father ;  thus  did  our 
Prophet.  This  is  reasonable,  that  he  should  be 
King  over  his  children." 

Clement  had  as  little  regard  for  John  the  Baptist 
as  for  Paul  the  apostle.  On  the  forerunner  of 
Christ  are  hurled  words  of  withering  contempt. 
They  are  from  the  lips  of  Aquileia.  He  describes 
John  as  master  of  Simon  Magus,  and  then,  to  con- 
centrate all  scorn  in  a  single  epithet,  styles  him  a 
*'  day  baptist." 

But  in  his  attitude  to  the  whole  of  the  Old  Tes- 
tament we  best  understand  the  genius  and   object 


126  THE   CHRISTIAN    DEMOCRACY. 

of  Clement.  The  Judaizer  vanishes  and  the  Gnos- 
tic appears.  A  theory  is  advanced  that  the  true 
prophet  must  be  always  self-contained  and  digni- 
fied. Enthusiasm  is  incompatible  with  truth.  The 
organ  of  the  Spirit  will  ever  exhibit  the  calm  majesty 
of  Christ.  His  divine  manner  and  method  are  cru- 
cial tests  of  heaven's  communications.  Hence,  be- 
cause of  their  vehement  eloquence,  Clement  repu- 
diates the  old  Hebrew  prophets.  He  depreciates 
Moses  more  than  he  discredits  Paul.  He  clouds 
and  clamors  against  the  Pentateuch.  He  ascribes 
error  to  the  great  lawgiver  of  Israel,  and  ridicules  in 
his  writings  all  that  the  Jew  esteemed  most  impress- 
ive and  sublime.  No  modern  advocate  of  biblical 
errancies  approaches  Clement  in  the  flame  of  his 
burning  contempt  and  the  keenness  of  his  subtle 
insinuations. 

"  For  the  Scriptures,"  he  says,  "  have  had  joined 
to  them  many  falsehoods  on  this  account.  Beware 
of  thinking  otherwise  of  God  than  that  He  is  the 
only  God  and  Lord  and  Father  of  the  righteous.  If 
He  hardens  hearts,  who  makes  wise  ?  If  He  makes 
blind  and  deaf,  who  gives  sight  and  hearing?  If  He 
commits  pilfering,  who  administers  justice?  If  He 
dwells  in  a  tabernacle,  who  is  without  bounds?  If 
He  is  fond  of  fat  and  sacrifices,  who  is  holy?  If  He 
dwells  in  shadow  and  darkness  and  storm  and  smoke, 
who  is  the  light  that  brightens  the  universe  ?  If  He 
is  pleased  with  candles  and  candlesticks,  who,  then, 
placed  the  luminaries  in  heaven  ?  If  He  comes  with 
trumpets  and  shoutings  and  darts  and  arrows,  who 
is  the  looked-for  tranquillity  of  all?  If  He  loves 
war,  who  wishes  peace  ^  "     And   it  is   Peter,  chief 


CLEMENTINES.  12/ 

of  apostles,  who  exclaims,  "  Be  ye  good  money- 
changers, inasmuch  as  in  the  Scriptures  are  some 
true  sayings  and  some  spurious!  " 

After  a  circulation  of  two  centuries  the  Church 
had  time  to  determine  its  opinion  of  the  Clementines, 
containing  in  dialogue  the  utterance  we  have  quoted. 
They  may  have  appeared,  we  have  seen,  early  as 
A.  D.  211  ;  and  in  A.  D,4io  Rufinus  gave  his  trans- 
lation to  the  world.  He  was  a  presbyter  of  Aqui- 
leia.  He  seems  confident  that  his  work  would  be 
accepted.  He,  indeed,  feels  that  he  deserves  the 
gratitude  of  his  country  and  will  be  crowned  with 
his  reward.  Nor  was  he  probably  mistaken  in  his 
glowing  anticipation.  Changed  from  their  Greek 
into  a  Latin  dress,  the  Clementines  were  welcomed 
and  approved  by  the  Western  Church.  The  letter 
of  Rufinus  to  Bishop  Gaudentius  breathes  the  spirit 
of  a  triumphant  assurance  : 

"  We  contribute  to  the  use  and  profit  of  our 
people  no  small  spoil,  as  I  think,  taken  from  the 
libraries  of  the  Greeks.  For  foreign  things  usually 
seem  more  pleasant,  and  sometimes  also  more 
profitable.  Judea  sends  us  tears  of  balsam  ;  Crete, 
hair  of  dictamnus ;  Arabia,  her  flowers  of  spices ; 
India  reaps  her  crop  of  spikenard.  Receive,  there- 
fore, my  friend,  Clement  returning  to  you — receive 
him  in  a  Roman  dress!  And  I  know  not  with  how 
grateful  countenances  my  countrymen  welcome  me, 
bringing  to  them  this  rich  spoil  of  Greece  and  un- 
locking hidden  treasures  of  wisdom  with  the  key  of 
our  language." 

Here  is  a  phenomenon  to  explain  I  Rufinus  in  his 
letter   reflected   his   age.     After    two   centuries  of 


128  THE    CHRISTIAN    DEMOCRACY. 

circulation  in  Greek  he  introduced  the  Clementines 
to  a  Latin  popularity.  Yet  they  ridicule  Moses, 
stigmatize  the  Baptist,  repudiate  Paul,  deny  the  in- 
spiration of  Hebrew  prophets,  and  reject  as  spu- 
rious what  the  Old  Testament  records  as  fact. 
Like  a  wild  Gnosticism,  they  seem  to  know  noth- 
ing of  law  or  sin  or  guilt  or  redemption  through  the 
blood  and  Spirit  of  Christ.  To  the  evangelical 
faith  of  Paul  they  oppose  the  most  contemptuous 
hostility.  Yet  they  rose  into  favor  in  times  when 
believers  were  tested  by  sword  and  chain  and  flame. 
The  Clementines  attained  their  widest  circulation 
and  greatest  popularity  during  the  Aurelian,  Decian, 
and  Diocletian  persecutions  down  to  the  period  of 
Augustine  himself,  embracing  centuries  where  the 
Church  was  most  holy  in  life  and  vigorous  in 
growth,  while  marching  forward  to  the  ecclesiastical 
dominion  of  the  Roman  empire. 

The  highest  form  of  Christianity  is  that  in  which 
each  doctrine  and  each  experience  is  attested  and 
expressed  in  words  of  Holy  Scripture  inspired  by 
the  Holy  Ghost.  The  language  of  God  best  in- 
terprets the  heart  of  man.  A  faith  drawn  wholly 
from  the  Bible  as  unfolded  by  the  Spirit  is  above 
creeds,  above  liturgies,  above  systems.  This  is  the 
ideal  of  Christianity.  To  this  glory,  we  hope, 
humanity  is  tending.  What  a  joy  of  universal 
triumph!  But  such  sublime  attainments  in  faith 
and  life  presume  what  aptitudes  and  what  oppor- 
tunities !  Well  for  man  that  the  truths  essential  to 
his  salvation  are  few !  All  may  be  summed  in  a 
brief  symbol.  But  while  simple,  how  transcendent ! 
Incarnation,    Trinity,     atonement,     remission     by 


CLEMENTINES.  1 29 

faith,  regeneration,  resurrection,  judgment,  paradise, 
heaven — compared  with  these  how  small  all  else  ! 
Yet,  let  a  man  receive  these  truths  in  his  heart  and 
witness  them  in  his  life,  he  is  a  Christian,  whatever 
his  mistaken  views  of  inspiration,  whatever  his  errors 
of  intellect,  whatever  his  ignorance  from  incapacity 
or  circumstance.  The  spots  on  the  sun  are  not 
visible  on  his  face  of  glory.  In  an  age  of  martyrs 
few  disciples  possessed  the  Scriptures.  Salvation  was 
expounded  by  their  teachers  and  memorized  in  their 
creeds.  They  could  not  define  and  defend,  but  they 
could  testify  and  burn.  Nor  with  the  multitude  of 
believers  is  it  different  now.  How  many  modern 
Christians  can  prove  Bible  by  argument  or  doctrine 
by  Bible  ?  Yet  a  mighty  host,  happy  and  victorious 
in  the  truths  of  the  Gospel,  are  satisfied.  Their  joy 
and  triumph  are  to  them  invincible  proofs.  Nor, 
whatever  their  diligence  in  the  study  of  Scripture, 
can  they  advance  farther.  Food  relieves  hunger, 
air  causes  hearing,  and  light  seeing,  while  the  soul 
is  flooded  with  knowledge  from  a  universe,  although 
we  cannot  analyze  an  element,  explain  an  organ,  or 
comprehend  a  process.  Ever  must  strifes  of  creeds 
and  systems  be  left  to  volume  and  lecture-room. 
The  pulpit  itself  has  power  only  as  it  expounds  to 
the  intellect  and  applies  to  the  conscience  the  sub- 
lime truths  of  Christianity,  in  forms  practical  and 
popular. 

The  phenomenon  of  the  Clementine  fictions  ap- 
pears in  our  age.  Its  most  satisfactory  explanation 
is  in  the  imagery  of  our  Saviour.  To  Him  each 
believer  is  united,  as  branch  to  vine.  Examine 
where  the  twig  joins  the  stock!   You  find  a  swelling 


130  THE   CHRISTIAN   DEMOCRACY. 

hardness  intended  to  withstand  the  force  of  the 
storm  and  the  wrench  of  the  intruder.  Pluck  a 
branch  from  the  stem  !  Separated,  no  skill  of  man 
can  produce  a  grape.  Let  the  philosopher  theorize 
about  it !  Let  the  chemist  galvanize  it !  Let  the 
lecturer  talk  over  it.  Does  it  leaf?  Does  it  bud? 
Does  it  blossom  ?  Does  it  cluster?  No,  it  dies.  But 
before  it  expires  take  it  back  and  join  it  to  its  vine ! 
It  lives,  it  grows,  it  bears.  Over  a  vineyard  you  see 
luscious  grapes  loading  the  bending  branches,  blush- 
ing to  the  sun,  bursting  with  their  liquid  sweetness, 
and  inviting  to  partake  of  their  exquisite  nectar. 
And  thus  joined  to  Christ  fruit  is  inevitable.  Apart 
from  Him,  useless  all  forms,  doctrines,  rites,  sacra- 
ments, duties,  ceremonies,  observances.  With  a 
perfect  intellectual  orthodoxy  or  amid  the  most  im- 
posing magnificence  of  ritual  the  man  may  starve. 
With  bands  of  gold  fasten  your  branch  to  your  vine  ! 
Let  diamonds  flash  about  it !  Hancr  there  the 
wealth  of  India.  Fruitless  !  So  neither  orthodoxy 
nor  ceremony  creates  life.  Only  union  brings  fruit. 
Amid  a  gross  mass  of  doctrinal  and  ritualistic  error 
there  may  be  true  faith  in  the  Redeemer,  as  with 
the  branch,  if  a  single  unnoticed  fiber,  slender  as  a 
thread,  but  touch  the  juices  as  they  ascend  and 
descend  in  their  mysterious  annual  courses,  an  in- 
stantaneous life  may  be  communicated  and  develop 
into  all  the  beauty  of  broad  leaves  and  the  glory  of 
ripe  clusters. 


CREEDS.  131 


CHAPTER  IX. 
Creeds. 

THE  authorship  of  the  Epistle  to  the  Hebrews 
has  long  been  a  subject  of  dispute.  Was  its 
writer  Paul?  It  bears  many  marks  of  the 
great  apostle.  We  notice  his  logical  power,  his 
vehemence,  his  compounded  words,  his  Hebrais- 
tic omissions,  his  antitheses ;  here  his  argument  in 
a  sentence,  and  there  in  a  parenthesis  ;  but  every- 
where his  genius  and  his  affection.  The  brain  and 
heart  of  Paul  seem  in  this  Epistle.  All  the  peculi- 
arities of  the  style  may  be  explained  by  the  sub- 
limity of  the  theme.  In  Romans  faith  is  subject- 
ively treated.  It  is  a  simple  action  of  the  soul 
hidden  in  ourselves,  invisible,  like  the  root  of  a  tree. 
Hence  Romans  is  supplemented  by  Hebrews,  where 
we  have  faith,  not  as  a  subjective  condition,  but  in 
its  objective  realization.  Before  it  is  placed  our 
great  High  Priest  in  His  Godhead  and  manhood, 
who,  having  made  reconciliation  through  His  blood, 
passed  into  the  heavens  to  be  adored  as  Creator  and 
Redeemer  forever. 

However  masterly  Paul  in  argument,  he  descends 
from  his  intellectual  eminence  to  move  the  heart 
and  fructify  the  life.  His  writings  have  none  of  the 
dryness  of  systems  and  confessions.  They  sparkle 
with  the  vivacity  of  the  epistle.  They  glow  with 
sympathy.     They  melt  us  with  their  tears.     They 


132  THE   CHRISTIAN   DEMOCRACY. 

touch  all  the  springs  of  our  Christian  activities.  If 
Paul  exalts  into  the  heavens,  he  never  leaves  us  in 
the  clouds.  However  sublime  his  celestial  vision, 
he  remembers  us  in  our  earthly  relations  and  homely 
duties.  All  he  argues,  explains,  urges,  has  one 
radiating  center.  His  own  witness  of  remitted  sin 
is  the  spring  of  the  new  life  of  Paul.  From  this 
follows  the  gift  of  the  Holy  Ghost.  Forgiven  through 
the  blood  of  Christ,  the  apostle  burns  with  the 
flame  of  grateful,  unspeakable  affection  for  the  per- 
son of  Christ.  And  this  love  of  the  Redeemer  is 
the  most  powerful  emotion  in  the  universe.  This 
stirs  the  true  democratic  sympathy  for  humanity. 
This  must  animate  all  Christian  aspirations  and 
agencies  before  a  world  can  be  converted.  This 
will  wake  in  heaven  songs  outvoicing  cherubim. 

In  their  influence  over  the  emotions  and  activities 
we  perceive  how  inferior  the  ecclesiastical  creeds  to 
the  Pauline  Epistles.  They  seem  deficient  in  the 
element  of  the  personal  faith  that  moves  strongly 
the  heart  and  the  life.  After  the  Reformation  they 
were  dropped  from  use  by  those  Protestant  sects 
most  powerfully  animated  by  the  revived  doctrine 
and  freedom  of  the  Christian  Democracy.  And 
now,  when  the  Spirit  is  poured  out  upon  men  in 
liberty  and  power  they  prefer  to  confess  Christ  in 
language  suggested  by  their  own  personality.  It  is 
affirmed,  therefore,  that  creeds  resemble  the  moun- 
tains, glittering  in  snow  and  sunlight,  whose  cold 
pinnacles  furnish  streams  to  fertilize  the  warm  and 
fruitful  valleys.  But  we  must  remember  how  gen- 
erous the  liberty  allowed  by  Christianity  to  all  our 
human  individualities.     The  great  creeds  have  in- 


CREEDS.  133 

estimable  advantages  that  can  never  be  overlooked 
in  the  development  of  the  Church.  They  are  in- 
valuable as  waymarks  in  her  history.  In  a  few 
words  they  comprise  the  essentials  of  salvation. 
How  easily  are  they  memorized,  and  how  readily 
pronounced !  And  at  once  they  guard  and  help 
faith.  Moreover,  they  can  be  recited  impressively 
and  sympathetically  by  the  lips  of  an  humble  con- 
gregation, or  sounded  forth  majestically  in  the  cathe- 
dral with  the  sublime  accompaniments  of  choir  and 
organ.  Whatever  the  outer  form,  the  true  faith  of 
Christ  in  its  love  embraces  His  universe.  And  at 
the  mention  of  Jesus,  His  human  name,  the  head, 
bowed  in  confession  of  His  Godhead,  may  express  a 
loyal  and  sublime  adoration. 

With  these  remarks  we  will  present  some  of  those 
creeds  which  shed  most  light  over  the  history  of  the 
Christian  Democracy  during  its  first  five  centuries. 
The  Nicene  symbol  is  reserved  for  a  future  expla- 
nation and  analysis. 

The  Creed  of  Iren^us. 

This  is  the  earliest  authenticated  attempt  to  sum- 
marize the  great  truths  of  Christianity.  It  is  taken 
from  the  works  of  the  venerable  Bishop  of  Lyons : 

*'  The  Church,  though  dispersed  through  all  the 
world,  hath  received  from  the  apostles  and  their 
disciples  this  faith  in  one  God  the  Father  Almighty, 
Maker  of  heaven  and  earth  ;  and  in  one  Jesus  Christ 
the  Son  of  God,  who  became  incarnate  for  our  sal- 
vation ;  and  in  the  Holy  Spirit,  who  proclaimed 
through  prophets  the  dispensation  of  God  ;  and  the 
birth  from  a  virgin  ;  and  the  resurrection  from  the 


134  THE   CHRISTIAN   DEMOCRACY. 

dead  ;  and  in  the  ascension  into  heaven  in  the  flesh 
of  the  beloved  Jesus,  our  Lord ;  and  His  future 
manifestation  from  heaven  in  the  glory  of  the  Father, 
to  gather  all  things  into  one  and  to  raise  up  anew 
all  flesh  of  the  whole  human  race,  in  order  that  to 
Christ  Jesus,  our  Lord  and  God  and  Saviour  and 
King,  according  to  the  will  of  the  invisible  Father, 
every  knee  should  bow,  of  things  in  heaven  and 
things  in  earth  and  things  under  the  earth,  and  that 
every  tongue  should  confess  to  Him,  and  that  He 
should  execute  judgment  toward  all." 

The  Creed  of  Melito. 

He  was  Bishop  of  Sardis  and  contemporary  with 
Irenaeus.  No  symbol  excites  such  a  glow  of  per- 
sonal affection  to  Christ,  nor  does  any  so  amply  and 
beautifully  express  the  glory  of  His  Old  Testament 
manifestations : 

''  We  have  made  collections  from  the  law  and 
the  prophets  relative  to  those  things  which  have 
been  declared  respecting  our  Lord  Jesus  Christ,  that 
we  may  prove  to  your  love  that  He  is  perfect  Rea- 
son— the  Word  of  God,  who  was  begotten  before 
the  light ;  who  was  the  Fashioner  of  man  ;  who  was 
all  in  all;  who  among  the  patriarchs  was  Patriarch  ; 
who  in  the  law  was  the  Law ;  among  the  priests, 
chief  Priest;  among  kings,  Governor  ;  among  proph- 
ets, tJie  Prophet;  among  angels,  the  Archangel; 
in  the  voice,  the  Word  ;  among  spirits,  Spirit ;  in 
the  Father,  the  Son  ;  in  God,  God  ;  the  King  for- 
ever and  ever."  For  this  Avas  He  who  was  Pilot  to 
Noah;  who  conducted  Abraham;  who  was  bound 
with  Isaac ;  who  was   exiled  with  Jacob  ;  who  was 


CREEDS.  135 

sold  with  Joseph ;  who  was  Captain  with  Moses ; 
who  was  the  Director  of  the  inheritance  with  Joshua 
the  son  of  Nun  ;  who  in  David  and  the  prophets 
foretold  His  own  sufferings ;  who  was  incarnate  in 
the  Virgin  ;  who  was  born  at  Bethlehem  ;  who  was 
wrapped  in  swaddling  clothes  in  a  manger;  \vho  was 
seen  of  shepherds  ;  who  was  glorified  of  angels  ;  who 
was  pointed  out  by  John  ;  who  assembled  the  apos- 
tles ;  who  preached  the  kingdom  ;  who  healed  the 
maimed ;  who  gave  sight  to  the  blind  ;  who  raised 
the  dead ;  who  appeared  in  the  temple ;  who  was 
believed  on  by  the  people  ;  who  was  betrayed  by 
Judas;  who  was  laid  hold  on  by  the  priests;  who 
was  condemned  by  Pilate  ;  who  was  pierced  in  the 
flesh ;  who  was  hanged  on  the  tree  ;  who  was  bur- 
ied in  the  earth ;  who  rose  from  the  dead  ;  who 
appeared  unto  the  apostles ;  who  ascended  into 
heaven  ;  who  sitteth  on  the  right  hand  of  the  Fa- 
ther ;  who  is  the  rest  of  those  who  are  departed — 
God  who  is  of  God;  the  Son  who  is  of  the  Father; 
Jesus  Christ,  the  Son  forever  and  ever.     Amen !  " 

Apostles'  Creed. 

Both  the  age  and  authorship  of  this  most  widely 
used  symbol  are  uncertain.  Ambrose  and  Rufinus 
inform  us  that  from  250  A.  D.  the  creed  we  here 
insert  was  used  in  Rome : 

''  I  believe  in  God,  Father  Almighty ;  and  in  Je- 
sus Christ,  His  only  begotten  Son,  our  Lord,  who 
was  born  of  the  Holy  Ghost  and  the  Virgin  Mary, 
crucified  and  buried  under  Pontius  Pilate,  who  rose 
on  the  third  day  from  the  dead,  and  ascended  into 
heaven,  and  sitteth  on  the  right  hand  of  the  Father, 


136  THE  CHRISTIAN  DEMOCRACY. 

from  whence  He  shallcome  to  judge  thequick  and  the 
dead  ;  and  in  the  Holy  Ghost ;  the  holy  Church  ;  the 
forgiveness  of  sins  ;  and  the  resurrection  of  the  flesh." 
Tradition  affirmed  that  before  scattering  from 
Jerusalem  each  of  the  apostles  contributed  a  sen- 
tence to  this  creed.  But  after  the  first  Nicene  Coun- 
cil it  was  displaced  by  the  Nicene  symbol,  which 
passed  out  of  use  in  Rome  owing  to  the  antagonisms 
of  the  Eastern  and  Western  Churches.  Our  Apos- 
tles* Creed  then  took  its  present  shape,  largely 
modified  by  a  Gallic  use,  and  was  adopted  in  the 
imperial  city.  The  old  tradition  of  apostolic  origin 
clung  to  this  new  Roman  symbol. 

Creed  of  Gregory  Thaumaturgus. 

He  was  a  contemporary  of  Origen,  and  born  in 
Neo  Csesarea,  in  Pontus.  By  a  pagan  father  he  was 
trained  in  idolatry.  But  his  mother  gave  him  a 
Christian  education.  Gregory  studied  in  Alexan- 
dria. Here  he  was  advised  by  Origen,  his  teacher 
and  friend,  to  pray  for  the  illumination  of  the  Holy 
Ghost.  On  his  return  to  his  home  he  abandoned 
himself  to  retirement  and  devotion.  He  became  a 
most  successful  preacher  and  was  made  bishop  in  his 
native  city.  But  his  creed  has  made  him  more  illus- 
trious than  his  episcopate  or  his  eloquence.  Gregory 
Nyssen  attached  to  it  a  superstition  that  proves  how 
early  and  strong  was  the  tendency  to  saint  worship. 
He  ascribes  the  creed  of  Thaumaturgus  to  a  revela- 
tion from  the  Virgin  Mary  and  the  evangelist  John. 
We  may  well  affirm  that  only  the  light  of  the  Holy 
Ghost  and  the  study  of  the  Holy  Scripture  could 
have    led   to    so   full    and    satisfying  a    declaration 


CREEDS.  137 

of  the  everlasting  truth.  Gregory  uses  the  word 
"Trinity,"  and  in  some  peculiarities  of  expression 
anticipated,  perhaps  suggested,  the  impressive  and 
majestic  style  of  the  Athanasian  symbol. 

"  There  is  one  God,  the  Father  of  the  living  Word, 
of  the  subsisting  Wisdom  and  Power,  and  of  Him 
who  is  His  eternal  express  Image,  the  perfect  Father 
of  Him  that  is  perfect,  the  Father  of  the  only  be- 
gotten Son.  There  is  one  Lord,  the  only  Son  of  the 
only  Father,  God  of  God,  the  character  and  image 
of  the  Godhead,  the  energetic  Word,  the  compre- 
hensive Wisdom  by  which  all  things  were  made, 
and  the  Power  that  gave  being  to  all  creation,  the 
true  Son  of  the  true  Father,  the  Invisible  of  the 
Invisible,  the  Incorruptible  of  the  Incorruptible,  the 
Immortal  of  the  Immortal,  the  Eternal  of  the  Eter- 
nal. There  is  one  Holy  Ghost,  having  the  subsist- 
ence of  God,  who  was  manifested  through  the  Son 
to  men,  the  perfect  Image  of  the  perfect  Son,  the 
Life  and  the  source  of  life,  the  holy  Fountain, 
Sanctity  and  the  Author  of  sanctification,  by  whom 
is  made  manifest  God  the  Father  who  is  above  all 
and  in  all,  and  God  the  Son  who  is  through  all — 
a  perfect  Trinity,  which  neither  in  glory,  eternity, 
nor  dominion  is  separated  or  divided." 

The  Creed  of  Origen. 

"  There  is  one  God,  who  created  and  made  all 
things  and  caused  the  whole  universe  to  exist  out 
of  nothing ;  the  God  of  all  the  just  that  ever  were 
from  the  first  creation  and  foundation  of  all ;  the 
God  of  Adam,  Seth,  Enos,  Enoch,  Noah,  Shem, 
Abraham,  Isaac,  Jacob,  the  twelve  patriarchs,  Moses, 


138  THE  CHRISTIAN   DEMOCRACY. 

the  prophets  ;  who  in  the  last  days,  as  He  had  prom- 
ised before  by  His  prophets,  sent  our  Lord  Jesus 
Christ,  first  to  call  Israel,  and  then  the  Gentiles, 
after  the  infidelity  of  His  people  Israel ;  the  just  and 
good  God,  the  Father  of  our  Lord  Jesus  Christ,  be- 
ing the  God  of  the  apostles  and  the  Old  and  New 
Testaments — Jesus  Christ  who  came  into  the  world, 
was  begotten  of  the  Father  before  every  creature, 
who,  ministering  to  His  Father  in  all  things,  in  the 
last  times  made  Himself  of  no  reputation  and  be- 
came man.  He  who  was  God  was  made  flesh,  and 
when  He  was  made  man  continued  the  same  God 
He  was  before.  He  assumed  a  body  in  all  things 
like  our  own,  save  that  it  was  born  of  a  Virgin  by 
the  Holy  Ghost.  And  because  this  Jesus  Christ 
was  born  and  suffered  death  common  to  all,  in  truth, 
and  not  only  in  appearance.  He  was  truly  dead,  for 
He  truly  rose  again  from  the  dead,  and  after  His 
resurrection  conversed  with  His  disciples  and  was 
taken  up  into  heaven.  They  also  delivered  unto  us 
that  the  Holy  Ghost  was  joined  in  the  same  honor 
and  dignity  as  the  Father  and  the  Son." 

Creed  of  Tertullian. 

"  There  is  one  rule  of  faith  only,  that  admits  no 
change  or  alteration — that  which  teaches  us  to  be- 
lieve in  one  God  Almighty,  the  Maker  of  the  world, 
and  in  Jesus  Christ,  his  Son,  who  was  born  of  the 
Virgin  Mary,  crucified  under  Pontius  Pilate,  the 
third  day  rose  again  from  the  dead,  was  received 
into  heaven,  and  sitteth  now  on  the  right  hand  of 
God,  who  shall  come  again  to  judge  both  the  quick 
and  the  dead  by  the  resurrection  of  the  flesh." 


CREEDS.  139 

Creed  of  Cyprian. 
We  have  this  inferentially,  and  not  in  any  elabo- 
rate statement.  The  great  Bishop  of  Carthage  says, 
"  Both  the  CathoHcs  and  the  Novatians  agreed  in 
the  same  form  of  interrogations  to  catechumens  in 
baptism — whether  they  believed  in  God  the  Father, 
and  Christ  His  Son,  and  in  the  Holy  Ghost."  Among 
the  schismatics,  he  affirms,  was  no  true  Church  to 
grant  remission  of  sins.  Cyprian  restricted  absolu- 
tion to  Catholic  priests  in  the  apostolical  succession. 

Creed  of  Lucian  the  Martyr. 

He  suffered  in  the  fiery  persecutions  of  Diocle- 
tian, a  martyr  to  the  faith  he  confessed. 

*'  We  believe,"  he  says,  "  according  to  the  tra- 
ditions of  the  Gospels  and  apostles,  in  one  God,  the 
Father  Almighty,  Creator  and  Maker  and  Governor 
of  all  things  ;  and  in  one  Lord  Jesus  Christ,  His  only 
begotten  Son,  who  is  God,  by  whom  are  all  things, 
who  was  begotten  of  the  Father,  God  of  God,  Whole 
of  Whole,  One  of  One,  Perfect  of  Perfect,  King  of 
King,  Lord  of  Lord,  the  Word,  the  Wisdom,  the 
Way,  the  Life,  the  true  Light,  the  true  Way,  the 
Resurrection,  the  Shepherd,  the  Gate,  the  Incom- 
municable and  Unchangeable,  Image  of  the  divine 
essence,  power,  and  glory,  the  firstborn  of  every 
creature,  wha  was  always  God  the  Word,  according 
to  what  is  said  in  the  Gospel,  '  And  the  Word  was 
God,  by  whom  all  things  were  made  and  in  whom 
all  things  consist,'  who  in  the  last  days  descended 
from  on  high,  and  was  born  of  a  Virgin,  according 
to  the  Scriptures,  and,  being  the  Lamb  of  God,  was 
made  Mediator  between   God  and  men,  being  fore- 


i40  TilE    CHRiStlAN    DEMOCRACY. 

ordained  to  be  the  Author  of  our  faith  and  Hfe — for 
He  said,  '  I  am  not  come  from  heaven  to  do  my 
own  will,  but  the  will  of  Him  who  sent  me' — and 
rose  again  for  us  on  the  third  day,  and  ascended 
into  heaven,  and  sitteth  on  the  right  hand  of  the 
Father;  and  He  shall  come  again  with  glory  to 
judge  the  quick  and  the  dead.  And  we  believe  in 
the  Holy  Ghost,  which  is  given  to  believers  for  their 
consolation  and  sanctification  and  consummation, 
according  to  what  our  Lord  Jesus  Christ  appoints 
His  disciples,  saying,  '  Go,  teach  all  nations,  baptiz- 
ing them  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost ; '  whence  the  properties  of 
the  Father  are  manifest,  denoting  Him  to  be  truly 
Father,  and  the  properties  of  a  Son,  denoting  Him 
to  be  truly  a  Son,  and  the  properties  of  the  Holy 
Ghost,  denoting  Him  to  be  truly  a  Holy  Ghost,  these 
names  not  being  simply  put  and  to  no  purpose,  but 
to  express  the  particular  subsistence  and  hypostatic 
substance,  as  the  Greeks  term  it,  of  each  Person 
named,  so  as  to  denote  them  to  be  three  in  hypos- 
tasis and  one  by  consonance." 

Creed  of  the  Apostolical  Constitutions. 

"  I  believe  and  am  baptized  into  one,  unbegotten, 
the  only  true  God  Almighty,  the  Father  of  Christ, 
the  Creator  and  Maker  of  all  things,  of  whom  are 
all  things;  and  in  one  Lord  Jesus  Christ,  His  only 
begotten  Son,  firstborn  of  every  creature,  who  be- 
fore all  ages  was  begotten,  not  made,  by  the  good 
will  of  the  Father,  by  whom  all  things  were  in 
heaven  and  earth,  visible  and  invisible,  who  in  the 
last  time  came  down  from  heaven,  and,  taking  flesh 


CREEDS.  141 

Upon  Him,  was  born  of  the  Virgin  Mary,  and  lived 
a  holy  life,  according  to  the  laws  of  God  His  Father, 
and  was  crucified  under  Pontius  Pilate,  and  died  for 
us,  and  the  third  day  after  He  suffered,  rose  again 
from  the  dead,  and  ascended  into  heaven,  and  sit- 
teth  on  the  right  hand  of  the  Father,  and  shall  come 
again  in  glory  in  the  end  of  the  world  to  judge  both 
the  quick  and  the  dead,  of  whose  kingdom  shall  be 
no  end.  And  I  am  baptized  into  the  Holy  Ghost, 
that  is  to  say,  the  Comforter,  which  wrought  effec- 
tually in  all  the  saints  from  the  beginning  of  the 
world,  and  was  afterward  sent  to  the  apostles  by  the 
Father,  according  to  the  promise  of  our  Lord  Jesus 
Christ,  and  after  the  apostles  on  all  others  who  in 
the  Holy  Catholic  Church  believe  the  resurrection 
of  the  flesh,  the  remission  of  sins,  the  kingdom  of 
heaven,  and  the  life  everlasting." 

Creed  of  Jerusalem. 

''  I  believe  in  one  God,  the  Father  Almighty, 
Maker  of  heaven  and  earth  and  of  all  things  visible 
and  invisible  ;  and  in  the  Lord  Jesus  Christ,  the  only 
begotten  Son  of  God,  begotten  of  the  Father  be- 
fore all  ages,  the  true  God,  by  whom  all  things  were 
made,  who  was  incarnate  and  was  made  man,  who 
was  crucified  and  buried,  and  the  third  day  He  rose 
again  from  the  dead,  and  ascended  into  heaven,  and 
sitteth  on  the  right  hand  of  the  Father,  and  shall  come 
again  to  judge  thequick  and  the  dead,  whose  kingdom 
shall  have  no  end  ;  and  in  the  Holy  Ghost,  the  Com- 
forter, who  spake  by  the  prophets  ;  in  one  baptism  for 
the  remission  of  sins;  in  one  Catholic  Church;  in 
the  resurrection  of  the  flesh  ;  and  life  everlasting." 


142  the  christian  democracy. 

Creed  of  Antioch. 

"  I  believe  in  the  only  true  God,  the  Father  Al- 
mighty of  all  creatures,  visible  and  invisible  ;  and  in 
Jesus  Christ  our  Lord,  His  only  begotton  Son,  the 
firstborn  of  every  creature,  born  of  Him  before  all 
ages  and  not  made,  very  God  of  very  God,  consub- 
stantial  with  the  Father,  by  whom  the  world  was 
framed  and  all  things  made,  who  for  our  sakes  came 
and  was  born  of  the  Virgin  Mary,  and  was  crucified 
under  Pontius  Pilate,  and  was  buried,  and  the  third 
day  rose  again,  according  to  the  Scriptures,  and 
ascended  into  heaven,  and  shall  come  again  to  judge 
the  world." 


FATHERS.  143 


CHAPTER  X. 

Fathers. 

IN  settling  the  canon  of  Scripture  the  aid  of  the 
Greek  and  Latin  fathers  is  invaluable.  To  Euse- 
bius,  Sozomen,  Socrates,  and  Theodoret,  ecclesi- 
astical history  is  immeasurably  indebted.  Often  cred- 
ulous and  puerile,  yet  without  their  pages  the  early 
centuries  of  the  Church  would  present  almost  a  blank. 
From  patristic  quotations  the  Bible,  in  its  essentials, 
could  be  rewritten.  Besides,  among  the  fathers 
what  piety,  what  genius,  what  learning,  what  elo- 
quence !  They  number  writers  whose  gifts  are  not 
dimmed  in  the  brilliance  of  classic  literature.  The 
oratory  of  Chrysostom  and  Basil  and  the  Gregories 
recalls  the  fire  of  Demosthenes  and  the  splendor  of 
Cicero. 

But  are  the  fathers  authoritative  guides  in  the 
interpretation  of  Scripture?  It  is  plausibly  argued 
that  just  as  they  are  nearer  to  the  time  of  Christ  so 
will  they  be  more  familiar  with  the  mind  of  Christ. 
The  ray  is  brightest  when  closest  to  the  sun.  As 
light  is  distorted  and  discolored  by  mists  and  clouds 
in  the  distance  of  earth,  so,  it  is  urged,  as  we  leave 
the  period  of  the  fathers,  truth  is  darkened  and  re- 
fracted in  the  later  ages  of  history.  Hence  to  know 
what  the  Scriptures  mean  we  must  know  what  the 
fathers  say.  This  view  places  fathers  between  every 
man  ancj  his  Bible.     Such  is  the  doctrine  of  Rome, 


144  THE   CHRISTIAN   DEMOCRACY. 

The  Council  of  Trent  ordained  that  we  were  to  fol- 
low the  example  of  the  '*  orthodox  fathers  "  in  our 
interpretation  of  Scripture.  Many  Anglicans  exalt 
their  authority  to  this  Roman  level.  How  important 
then  to  judge  the  fathers  by  the  fathers  !  Let  them 
speak  for  themselves !  If  the  papal  Church  ex- 
aggerates fathers  it  menaces  liberty.  Nor  should 
we  accept  without  question  the  lighter  Anglican 
fetter.  We  wish,  therefore,  to  examine  whether  we 
should  bind  the  Christian  Democracy  in  these  gilded 
chains  of  the  patristic  literature.  This,  we  think, 
can  be  briefly  settled  by  an  appeal  to  the  writings 
of  these  venerable  Greek  and  Latin  fathers. 

Clement. 

We  are  not  unwilling  to  admit  that  Peter  was  in 
Rome.  Scripture,  indeed,  is  silent  on  the  subject. 
But  the  voice  of  tradition  is  strong.  Early  as  A.  D. 
107,  in  his  Epistle  to  the  Romans,  Ignatius  says, 
"  I  do  not,  as  Peter  and  Paul,  issue  commandments 
unto  you."  This  may,  indeed,  be  an  interpolation 
in  that  most  corrupted  writer.  But  by  Peter  and 
Paul  Irenaeus  also  says  that  the  Roman  Church  was 
founded.  Cyprian  affirms  that  Peter  was  the  chief 
source  of  sacerdotal  unity,  and  hence  in  his  struggle 
with  Novatus  appealed  to  Rome.  Tertullian  says 
that  Clement  was  ordained  by  Peter,  while  Euse- 
bius  mentions  Papias  as  authority  that  Peter  from 
Rome  wrote  his  first  Epistle.  This,  if  not  convinc- 
ing proof,  is  powerful  presumption.  All  lists  of 
popes  place  Clement  as  Bishop  of  Rome  after  Peter. 
So  let  him  be  !  In  this  view  he  is  pope  and  father. 
He  speaks  by  a  pontifical  and  a  patristic  authority. 


FATHERS.  145 

According  to  Rome,  his  is  a  double  infallibility. 
And  he  is  the  writer  next  after  the  canonical  Scrip- 
ture. Clement  is  that  ray  nearest  the  sun.  His, 
in  three  aspects,  is  the  loftiest  human  authority  pos- 
sible. By  him,  therefore,  stands  or  falls  the  whole 
Roman  position. 

Let  us  turn  to  his  pages  !  Do  they  correspond  to 
this  exalted  place  ?  We  will  test  him  by  his  argu- 
ment on  one  fact  which  is  at  the  center  of  Christian 
proof,  Christian  faith,  and  Christian  hope.  Here,  if 
anywhere,  he  should  be  strong.  How  does  he  treat 
the  resurrection  of  the  Redeemer?  Paul  presents 
its  evidence  with  a  master  hand.  From  him  we  pass 
to  Clement ;  that  is,  we  turn  from  the  last  apostle 
to  the  first  father,  who  was  also  pope.  Like  Paul, 
does  Clement  confirm  the  resurrection  by  argument? 
What  are  his  proofs  ?  Does  he  place  Christianity 
on  the  sure  foundation  of  testimony  ?  Are  his  wit- 
nesses men  who  saw  and  heard  and  touched  the 
risen  Saviour?  No.  Clement's  illustration  is  fable. 
Our  pope  and  father  presses  into  his  service,  not 
Holy  Scripture,  but  Egyptian  legend.  He  sum- 
mons as  v/itnesses  pagan  priests.  He  does  not 
reason,  but  dawdles.  He  gives,  instead  of  argument, 
the  myth  of  the  phcenix.  Such  pitiable  childish- 
ness we  encounter  at  our  first  passage  from  apostles 
to  popes  and  fathers!  What  but  inspiration  pre- 
served unlettered  fishermen  from  similar  folly? 
Have  we  not  here  powerful  presumption  that  human 
fallibility  was  not  left  to  itself  in  the  composition  of 
Gospels  and  Epistles?  Nor  is  the  authorship  ques- 
tioned of  Clement's  first  letter  to  the  Corinthians. 
It  was  discovered  in  the  manuscript  of  the  Codex 
10 


146  THE   CHRISTIAN   DEMOCRACY. 

Alexandrmus  presented  to  Charles  I,  of  England,  in 
1628  by  Cyrillus  Lucaris,  Patriarch  of  Constanti- 
nople, and  is  now  preserved  in  the  British  Museum. 
Between  A.  D.  68  and  A.  D.  97  was  its  probable 
date.  After  such  comment  we  will  quote  the  whole 
extract  to  which  we  have  alluded,  especially  as  it 
tests  the  Roman  theory  regarding  fathers  as  biblical 
interpreters : 

'*  Let  us  consider  that  wonderful  sign  of  the  resur- 
rection which  takes  place  in  eastern  lands,  that  is, 
in  Arabia.  There  is  a  certain  bird  which  is  called 
a  phoenix.  When  the  time  of  its  dissolution  draws 
near  that  it  must  die  it  builds  a  nest  of  frankincense 
and  myrrh  and  other  spices,  into  which  when  the 
time  is  fulfilled  it  enters  and  dies.  But  as  the  flesh 
decays  a  certain  kind  of  worm  is  produced  which, 
being  nourished  by  the  juices  of  the  dead  bird, 
brings  forth  feathers.  Then  when  it  acquires 
strength  it  takes  up  the  nest  in  which  are  the  bones 
of  its  parent,  and,  bearing  these,  it  passes  from  the 
land  of  Arabia  into  Egypt,  to  the  city  called  Heli- 
opolis,  and  in  open  day,  flying  in  sight  of  all  men,  it 
places  them  on  the  altar  of  the  sun,  and,  having 
done  the  same,  hastens  back  to  its  former  abode. 
The  priest  then  inspects  the  register  of  the  dates 
and  finds  that  it  has  returned  exactly  as  the  five 
hundredth  year  was  completed." 

Ignatius. 

During  all  the  centuries  since  his  martyrdom  the 
Bishop  of  Antioch  has  baffled  his  critics.  Fifteen 
epistles  bear  his  name.  Of  these  eight  are  univer- 
sally considered  spurious.     As  regards  four  others 


FATHERS.  147 

opinions  vary.  The  illustrious  Lightfoot,  recent 
Bishop  of  Durham,  devoted  years  to  the  elucidation 
of  Ignatius.  Even  his  critical  genius  cannot  cer- 
tainly separate  the  original  gold  of  the  epistles  from 
the  dross  of  shameful  corruptions.  These  were  ex- 
aggerated in  Milton's  eloquent  diatribes  against 
prelacy,  yet  they  prove  in  the  early  Church  a  painful 
and  unscrupulous  mendacity.  Fraud  was  used  to 
exalt  episcopal  prerogative.  That  the  end  justifies 
the  means  was  a  pious  plea  long  before  Jesuitism. 
The  result  shows  that  truth  cannot  be  helped  by 
falsehood.  The  authority  of  Ignatius  is  impaired 
by  the  means  employed  to  increase  it.  Although 
his  epistles  to  Polycarp,  the  Ephesians,  and  the 
Romans  are  accepted  by  all,  yet  even  these  are 
darkened  by  the  shadows  of  a  corrupting  age.  In 
the  reign  of  Trajan,  A.  D.  107,  Ignatius  was  cast  to 
the  wild  beasts.  On  his  way  from  Antioch  to  meet 
death  in  the  Roman  amphitheater  he  writes  words 
which  burn  with  faith  and  love.  "Suffer  me,"  he 
exclaims,  ''  to  imitate  the  passion  of  my  God.  An 
archive  to  me  is  Christ ;  my  incorruptible  biblio- 
theca  is  Christ's  cross.  He  is  the  Door  to  the 
Father  through  which  Abraham,  Isaac,  Jacob,  and 
the  prophets  and  the  apostles  and  the  Church  enter. 
This  one  Revealer  is  the  Son  of  God,  His  eternal 
Word,  tireless,  viewless,  for  us  visible,  for  us  suffer- 
ing, and  yet  impalpable  and  impassable." 

Barnabas. 

Who  was  he?  Paul's  associate?  But  how  can 
we  ascribe  to  the  companion  of  the  great  apostle,  a 
man  full  of  the   Holy  Ghost,  strong  in  faith,  and 


148  THE   CHRISTIAN   DEMOCRACY. 

vigorous  in  exhortation,  pitiable  puerilities?  Many- 
facts  conspire  to  prove  that  the  Barnabas  of  our 
epistle  lived  about  the  middle  of  the  second  cen- 
tury. In  order  of  time  he  is  third  of  the  venerable 
fathers.  If  we  accept  the  Roman  view  he  stands  on 
a  lofty  pedestal  of  authority.  His  interpretations 
of  Scripture  should  exert  commanding  influence. 
Now  we  have  in  his  epistle  an  exposition  of  a  state- 
ment in  Genesis.  It  is  recorded  that  Abraham  cir- 
cumcised three  hundred  and  eighteen  persons  in  his 
household.  Hear  the  comment  of  Barnabas!  How 
keen  and  profound  his  insight !  He  divides  three 
hundred  and  eighteen  into  three  parts.  These  are 
ten,  eight,  and  three  hundred.  The  ten  are  indi- 
cated by  the  Greek  letter  l,  and  the  eight  by  ?/, 
which  are  the  first  two  letters  in  the  Greek  name  of 
Jesus,  while  the  Greek  letter  r,  tau,  expressing  three 
hundred,  resembles  the  cross.  Therefore  by  the 
three  hundred  of  the  three  hundred  and  eighteen 
the  cross  was  represented  and  predicted.  The  ten 
and  the  eight,  indicated  by  the  l  and  the  ?/,  were 
prophetic  of  Jesus.  It  follows  that  we  have  in  the 
circumcision  of  three  hundred  and  eighteen  persons 
by  Abraham  evidences  of  the  Messiah  and  His 
atonement.  A  single  number  comprises  the  plan  of 
salvation  !  And  the  father  congratulates  himself 
on  his  wonderful  discovery  !  He  is  vain  of  his 
spiritual  discernment !  The  oracle  not  only  sounds 
forth  this  deep  wisdom,  but  its  own  pr^iises  !  Bar- 
nabas exclaims,  "  No  one  has  been  admitted  to  a 
more  excellent  piece  of  knowledge  than  this."  Yet 
this  man  is  a  father.  He  is  third  in  the  succession. 
He  deserves  therefore  the  highest  credit.     He  is  to 


FATHERS.  149 

be  placed  between  me  and  Scripture.  Despite  his 
childish  babble,  I  must  accept  him  as  my  guide. 
Well  for  the  world,  on  its  way  to  the  everlasting 
truth  it  has  small  need  of  so  small  a  Barnabas.  So 
soon  a  decree  of  Trent  lands  me  in  a  mist  of  non- 
sense !  How  speedily  in  the  history  of  the  Church 
we  learn  to  turn  from  man  to  God ! 

POLYCARP. 

Here  is  a  true  man  and  a  true  witness.  Yet  the 
glory  of  his  death  is  clouded  by  puerile  legends. 
Flames  were  not  enough  to  sanctify  and  dignify 
his  testimony.  The  majesty  of  martyrdom  is  en- 
feebled by  silly  invention.  We  can,  indeed,  distin- 
guish the  true  coin  from  the  base  alloy.  But  such 
fables  as  have  been  gathered  about  the  death  of 
the  venerable  Polycarp  not  only  mar  its  spiritual 
effect  and  pain  us  with  their  silliness  and  degrade 
an  apostolic  witness  into  the  rank  of  a  legendary 
martyr,  but  excite  a  prejudice  against  Christianity 
and  suspicion  against  all  ecclesiastical  tradition  and 
history.  Falsifying  meddlers  unsettle  the  very  foun- 
dations they  seek  to  establish. 

The  Bishop  of  Smyrna  had  been  a  disciple  of 
the  apostle  John.  He  had  seen  those  who  had 
seen  the  Christ.  He  was  a  link  between  the  apos- 
tolic age  and  all  the  succeeding  centuries.  He  thus 
moved  in  a  halo  of  traditional  glory.  The  vener- 
able Christian  was  ninety  years  of  age  when  he 
heard  mad  cries  demanding  his  death.  Friends  per- 
suaded him  to  retire  to  a  villa.  From  here  he  re- 
treated to  another.  He  spent  a  day  and  a  night  in 
prayer.      Baptized    by  heaven,    he   was    ready  for 


150  THE  CHRISTIAN  DEMOCRACV. 

flame  and  crown.  The  time,  he  saw,  had  come  for 
testimony  in  the  fire.  Betrayed  in  his  refuge,  he 
gave  himself  up  to  his  persecutors.  On  his  knees 
in  their  presence  he  prayed  long.  Even  the  pagans 
were  touched  by  the  spectacle  of  his  gray  head 
bowed  before  the  Majesty  of  the  universe.  He  was 
taken  into  a  chariot  by  the  side  of  a  Roman  mag- 
nate, who  urged  him  to  apostatize.  At  the  tribunal 
the  proconsul  said,  "  Curse  Christ !  '*  Polycarp  an- 
swered, "  I  am  a  Christian."  Before  the  fire  was 
lighted  he  thanked  Almighty  God  for  the  privilege 
of  martyrdom,  and  then  his  soul  passed  from  flame 
to  paradise.  He  left  behind  him  a  single  epistle, 
addressed  to  the  Philippians.  Polycarp  invokes 
*'  mercy  and  peace  from  the  Lord  Jesus  Christ, 
whose  death  is  our  hope,  the  surety  of  our  justifica- 
tion, and  which  awakes  love  to  Him  and  a  desire  to 
glorify  Him  while  we  tread  in  the  footsteps  of  His 
sufferings.  To  Him  all  things  in  heaven  and  earth 
are  subject;  Him  every  spirit  serves;  He  comes  to 
judge  the  living  and  the  dead.  The  faith  delivered 
unto  us  is  the  mother  of  us  all ;  her  eldest  daughter 
is  love,  her  second  hope.  If  we  walk  worthy  of 
Him  we  shall  reign  with  Him.  Ye  believe  in  Him, 
though  ye  see  Him  not,  and,  believing,  ye  rejoice 
with  joy  unspeakable  and  full  of  glory." 

Iren^us. 

He  was  born  in  Asia  and  made  Bishop  of  Lyons 
in  France,  where,  in  A.  D.  1 80,  he  died  a  martyr. 
Few  fathers  exceed  him  in  purity  of  piety,  vigor  of 
intellect,  and  extent  of  learning.  Irenseus  recalled  the 
form,  the  face,  the  words  of  the  noble  Polycarp,  who 


FATHERS.  151 

had  received  wisdom  from  apostolic  lips.  How  the 
light  of  Smyrna  was  thus  flashed  into  the  darkness 
of  France  !  Orient  illuminated  Occident.  A  Rcf- 
titatio7i  of  the  Gnostic  System  was  the  principal  work 
of  Irenaeus.  Others  of  his  writings  we  know  only 
by  their  names.  But  all  that  survives  from  his  pen 
proves  his  excellent  judgment,  except  his  eccentric 
theory  as  to  the  age  of  our  Saviour.  In  this  we 
have  another  evidence  of  his  human  frailty,  the  lax- 
ity of  his  age  in  biblical  interpretation,  and  the  peril 
of  trusting  to  the  guidance  and  authority  of  any 
father.  Few  writers  who  will  not  twist  fact  to  sup- 
port individual  opinion  and  sectarian  prejudice ! 
Irenaeus  believed  that,  as  the  representative  of  our 
humanity,  our  Lord  should  be  identified  with  our 
humanity  in  each  earthly  manifestation  of  infancy, 
childhood,  manhood,  and  age.  As  this  was  neces- 
sary for  our  Redeemer,  Jesus  was,  therefore,  an  old 
man  when  He  was  crucified.  Having  adopted  this 
view,  Irenaeus  states  as  fact  what  was  a  whim  of 
speculation,  and  this  without  even  pretense  of  proof. 
Nor  except  the  Bishop  of  Lyons  does  a  solitary  an- 
cient writer  venture  a  similar  assertion.  In  all  the 
fathers  we  find  the  same  want  of  critical  judgment 
and  historical  accuracy.  Acquaintance  with  their 
pages  dissolves  all  illusions  as  to  their  authority. 
Not  only  were  they  often  credulous  and  puerile,  but, 
as  we  shall  see  from  the  works  of  the  most  illustrious, 
leaders  of  the  people  into  the  grossest  superstition. 
Yet  we  must  not  obscure  the  beautiful  side  of  the 
picture.  With  what  admirable  grace  and  wisdom 
Irenaeus  expresses  himself  when  he  says :  "  God 
cannot  be  known  without  God.     Without  life  we 


152  THE  CHRISTIAN   DEMOCRACY. 

cannot  live.  Who  would  see  the  Hght  must  be  in 
the  sphere  of  the  Hght.  The  Unapprehended,  the 
Invisible,  hath  made  Himself  visible,  comprehen- 
sible, apprehensible."  With  Irenaeus  "  Christ  was 
the  fountain  of  the  Holy  Ghost  for  all  who  believe. 
On  our  humanity  the  Holy  Ghost  is  the  rain  from 
heaven.  In  and  through  all  things  is  one  God, 
Father,  Son,  and  Holy  Ghost.  He  unites  man  to 
God.  If  God  had  not  granted  man  salvation  we 
should  not  have  been  put  in  firm  possession  of  it ; 
and  if  man  had  not  been  united  to  God  he  could 
not  have  been  a  partaker  of  immortality.  It  be- 
hooved the  Mediator  of  God  and  man,  by  His  af- 
finity with  both,  to  bring  both  into  agreement 
with  each  other." 

Justin  Martyr. 

This  father  was  born  in  Flavia  Neapolis,  the  old 
Samaritan  Sichem.  It  had  become  a  Roman  col- 
ony where  the  Greek  language  and  culture  prevailed. 
Justin  loved  the  philosophy  of  Plato.  But  he  was 
not  satisfied  with  its  flights  into  sublime  clouds.  "  I, 
also,"  he  says,  *' once  was  an  admirer  of  the  doc- 
trines of  Plato,  and  I  heard  the  Christians  abused. 
But  when  I  saw  them  meet  death  and  all  that  is 
terrible  among  men  without  dismay,  I  knew  it  im- 
possible that  they  could  live  in  sin  and  lust.  I 
despised  the  opinion  of  the  multitude,  and  I  glory 
in  being  a  Christian. 

The  celebrated  Apology  of  Justin  was  written  in 
the  reign  of  Marcus  Aurelius,  in  which  also  he  suf- 
fered martyrdom.  He  argued  that,  as  Christ  had 
power  to  deify  man,  Christ  was,  therefore,  Himseli 


Fathers.  153 

divine.  "  Under  the  Old  Testament  the  Jews  had 
understood  in  its  manifestations  a  Power  of  God 
which  they  called  glory  in  the  cloud  ;  when  in  hu- 
man form,  man,  angel ;  when  messages  were  brought, 
Word,  as  a  discourse  from  the  Father."  As  beams 
were  inseparable  from  the  sun,  this  Power  was  in- 
separable from  the  Father.  This  Power,  Justin 
affirms,  was  Christ,  the  King  and  the  Jehovah  of 
the  Old  Testament.  Dying  as  a  witness  for  these 
everlasting  truths,  this  father  deserved  the  epi- 
thet ''  Martyr." 

Clemens  Alexandrinus. 

No  ancient  ecclesiastical  writer  exhibits  more 
uniformly  solid  sense  or  indulges  less  in  flights  of 
speculation.  He  was  long  the  most  shining  orna- 
ment of  the  great  theological  school  of  Alexandria. 
If  less  brilliant  than  Origen,  he  was  a  more  stead- 
fast luminary.  From  Egypt  over  the  world  went 
forth  the  beams  of  his  pure  and  beautiful  and  un- 
sullied wisdom.  With  Clement  the  Son  is  Truth 
in  person;  Logos  of  the  Father;  Unity  of  the  Al- 
mighty; creative  Word  and  Reason;  Pedagogue, 
like  God  His  Father;  the  unbegun  Beginning; 
Countenance  of  the  Father  and  Revealer  of  His 
essence ;  almighty  Wisdom  in  and  with  God. 
The  Son  never  abandons  His  watch-tower ;  is 
not  divided ;  is  not  severed ;  travels  not  from 
place  to  place;  is  ever  over  all;  never  included; 
wholly  Intelligence  and  Light  of  the  Father; 
divine  Power  shining  over  earth  and  filling  it  with 
seeds  of  salvation  ;  issuing  from  the  Father  swifter 
than    the    sun ;     becoming   flesh   that    He    might 


154  THE  CHRISTIAN  DEMOCRACY. 

be  seen.  He  arose  a  universal  Light  upon  the 
world  ;  the  Word  incarnate ;  forgiving  our  sins,  as 
He  is  God,  He  would  transform  us  into  the  beauty 
of  the  Logos,  and  make  our  mortality  immortality. 

Origen. 

He  was  also  a  light  in  the  Alexandrian  school.  In 
original  genius  and  breadth  of  learning  he  excelled 
all  the  fathers.  And  his  piety,  although  ascetic, 
was  deep  and  fervent.  He,  if  any  man,  should  be 
an  infallible  human  teacher.  All  gifts  seemed  to 
unite  in  Origen.  Alas  for  mortal  frailty,  he  disap- 
points all  expectations !  Not  a  father  was  more 
misleading  !  He  began  by  a  misinterpretation  of 
the  Master's  words,  made  himself  a  eunuch,  and 
clouded  his  whole  life.  Mutilated  in  person,  he  be- 
came erratic  in  mind.  His  light  is  brilliant,  but 
false  and  wavering.  Once  in  Palestine  his  writings 
were  publicly  condemned,  and  they  have  never  lost 
the  flavor  of  heterodoxy.  Origen  seems  to  teach 
the  final  salvation  of  all  men.  However  this  view 
accords  with  our  benevolent  prepossessions,  it  is 
hard  to  prove  from  Scripture.  By  his  wild  alle- 
gorical interpretations  our  famed  Alexandrian  de- 
spoiled himself  of  influence.  He  soared  into  the 
clouds  and  was  lost.  He  converted  biblical  facts 
into  whimsical  myths.  He  disturbed  the  very 
foundations  of  Christianity,  and,  unchecked,  would 
have  brought  down  the  structure  he  loved  and 
sought  to  strengthen  and  adorn.  Of  all  the  fathers 
Origen  most  illustrates  the  peril  of  following  human 
guides  as  authorities  in  the  study  of  the  Bible.  We 
will  give  a  single  pregnant  proof.    Concubinage  with 


Fathers.  155 

Orlgen  was  a  monstrous  indulgence.  He  could  not 
reconcile  it  with  piety  in  man  or  holiness  in  God. 
The  wives  of  Abraham,  and  David,  and  Solomon 
troubled  the  dreaming,  ascetic  father.  How  could 
such  men  be  examples  of  faith  and  subjects  of  in- 
spiration? Origen  could  make  no  allowance  for  in- 
firmities under  the  law  which  were  not  tolerable 
under  the  Gospel.  He  will  replace  the  facts  of 
Scripture  with  theories  of  his  own.  "  No  end,"  he 
says,  **  of  wisdom.  The  death  of  Sarah  is  the  perfec- 
tion of  virtue.  The  marriage  of  Keturah  indicates 
that  Abraham  still  devoted  himself  to  learning, 
called  by  the  divine  word  '  wife.'  So  a  man  like 
the  patriarchs  and  Solomon  may  have  many  wives 
— as  patience,  hospitality,  and  benevolence." 

Tertullian. 

This  splendid  writer,  although  married,  was  a 
monk  in  heart.  A  cynical  and  gloomy  ascetic,  he 
had  Httle  of  the  joy  of  Christianity.  He  rose  to 
the  sublimest  heights  of  eloquence  and  descended  to 
speculations  puerile  and  ridiculous.  Montanism 
tempted  him  into  belief  of  its  wild  and  absurd 
ecstasies  of  revelation.  We  have  seen  that  he  ac- 
cepted as  true  the  visions  of  Priscilla  and  Maxi- 
milla  and  proved  by  them  the  soul  to  be  material. 
He  taught  that  an  angel  prepared  for  the  Holy 
Ghost  in  the  waters  of  baptism.  Having  lost  the 
way  himself,  he  led  others  from  truth.  Yet  how 
brilliant  his  intellect,  how  keen  his  satire,  how  vast 
his  erudition,  how  magnificent  his  genius  of  expres- 
sion !  Tertullian  fell.  His  shining  gifts  did  not 
guide  him  in  the  way,  and  in  the  glare  of  his  errors 


156  THE  CHRISTIAN  DEMOCRACY. 

his  works  are  the  visible  monuments  of  mortal  falli- 
bility. Left  to  themselves,  individuals  and  com- 
munions are  lost  stars  in  blackness  of  darkness. 

We  will  give  a  beautiful  and  eloquent  extract  from 
Tertullian.  Amid  its  luxuriance  of  illustration  lurk 
germs  of  error.  ^'  Consider  thyself  a  copy  of  God, 
a  rational  being  animated  by  a  divine  substance. 
Dost  thou  not  see,  then,  when  thou  quietly  through 
thy  reason  communest  with  thyself,  the  same  thing 
takes  place  in  thee  ?  Thy  reason  takes  up  a  position 
over  against  thee  by  means  of  words,  at  every  mo- 
ment of  thought,  every  pulsation  of  intelligence. 
Whatever  thou  thinkest  or  perceivest  becomes  a 
word  in  thee,  and  in  thy  word  is  thy  reason  itself. 
In  thy  soul  thou  must  speak,  thou  canst  not  avoid 
it ;  and  when  thou  speakest  the  word  in  thee  be- 
comes another  than  thyself,  as  it  were  one  who 
speaks  with  thee,  in  the  which,  notwithstanding, 
there  dwells  the  same  reason  which  enables  thee  to 
speak  when  thou  speakest.  Thus  there  is,  as  it 
were,  another  than  thyself,  a  second — the  word  in 
thee,  through  which  thou  speakest  when  thinking, 
and  through  which  thou  thinkest  when  speaking. 
After  the  same  manner  God,  in  virtue  of  his  reason, 
quietly  thinking  and  ordering,  made  the  reason 
Word,  which  in  speaking  He  set  in  motion.  He 
when  He  keeps  silence  has  reason  in  Himself,  and 
in  reason  the  Word.  So  far,  therefore,  it  is  true 
that  before  the  creation  of  the  universe  God  was  not 
alone,  seeing  in  Himself  He  had  reason,  and  reason 
the  Word,  which  by  an  inner  act  He  constituted  an 
inner  second  self." 

Incarnation  tests  fathers.     God  in  our  flesh  !     He, 


FATHERS.  157 

Source  of  all,  Force  of  all,  Thought  of  all,  Bond  of 
all,  He  who  made  suns  and  systems  and  cherubim, 
He,  King  of  His  universe,  He,  supreme  in  power, 
glory,  and  majesty.  He,  the  Infinite,  the  Absolute, 
the  Incommunicable,  the  Ineffable,  He,  God,  to  man 
joined  forever!  Incarnation  is  the  root  of  Chris- 
tianity. Incarnation  is  the  virtue  in  atonement. 
Incarnation  is  the  joy  of  man,  the  song  of  angels, 
the  secret  of  the  universe,  the  marvel  of  eternity. 
Incarnation  is  the  spring  of  the  liberty  of  faith  and 
the  life  of  the  Christian  Democracy.  It  was  held 
in  the  consciousness  of  the  early  Church.  In  the 
Godhead  of  Christ  Greek  and  Latin  fathers  surely 
believed.  Did  the  first  in  their  line,  Clemens  Ro- 
manus,  teach  as  fact  the  myth  of  the  phoenix  ?  Yet 
he  also  implies  Christ  as  divine  when  he  writes  : 
"  By  Him  we  look  up  to  the  heights  of  heaven.  By 
Him  we  behold  as  in  a  glass  His  immaculate  and 
most  excellent  visage.  By  Him  are  the  eyes  of  our 
hearts  opened.  By  Him  our  foolish  and  darkened 
understanding  blossoms  up  anew  into  His  marvelous 
light.  By  Him  the  Lord  wills  that  we  should  taste 
immortal  knowledge."  Even  the  feeble  Barnabas 
bore  similar  testimony.  "All  our  salvation,"  he 
writes,  ''  all  our  salvation  we  owe  to  Christ.  He 
gives  eternal  life  through  His  cross — the  Son  of  God, 
the  Lord  and  future  Judge  of  living  and  dead.  From 
Him  had  the  prophets  gifts.  He  is  Son  of  God  and 
Son  of  David,  having  all  things  under  His  feet." 
Polycarp,  beyond  cavil,  adored  his  Saviour  as  God. 
Justin  Martyr  says,  "  He  existed  before  all,  being 
God."  Irenaeus  trusted  in  Christ  as  God.  Clemens 
Alexandrinus  affirms  expressly,  *'  He  is  God."     Be- 


158  THE  CHRISTIAN   DEMOCRACY. 

fore  his  M  on  tan  ism,  in  his  treatise  against  Praxeas, 
Tertullian  speaks  of  *'  Father,  Son,  and  Holy  Ghost, 
yet  one  God."  In  his  creed,  Gregory  Thaumatur- 
gus  confesses  the  same  faith.  Nor  amid  all  his 
aberrations  did  Origen  in  this  belief  differ  from  his 
pupil.  Yet  in  all  the  fathers,  Greek  and  Latin,  were 
expressions  containing  seeds  of  error.  Justin  says 
that  Christ  was  the  "  Only-begotten  of  the  Father 
as  Reason  and  Power  " — an  attribute  then,  and  not 
a  personality !  Even  the  Alexandrian  Clement  de- 
scribes Him  as  *'  God's  manifest  Wisdom,  Goodness, 
and  Power" — hence  only  a  divine  property!  Ter- 
tullian says  that  *' God  made  the  Reason  Word." 
Christ,  then,  as  the  Arians  held,  had  a  beginning  in 
time.  With  Origen  the  Father  was  6  Oeo^,  the  God, 
and  the  Son  ^eo^,  God,  and  God  "  by  the  will  of  the 
Father.^' 

Early  mists  inclosed  the  doctrine  of  the  Godhead 
of  Christ.  Hidden  in  the  consciousness  of  fathers, 
it  became  obscure  in  their  explanations.  Their 
definitions  betrayed  uncertainty  and  produced  con- 
fusion. Before  the  Arian  controversy  the  Nicene 
Creed  was  beyond  their  wisdom.  With  them  the 
Son  was  rather  an  impersonated  attribute  than  the 
everlasting,  coequal,  and  consubstantial  God.  Hence 
the  benefit  of  discussion.  Heresy  itself  assisted  to 
truth.  Great  men  rose  to  the  occasion.  Contro- 
versy, like  lightning,  purified  the  atmosphere.  If 
sometimes  the  thunderbolt  was  fatal,  yet  the  death 
of  one  was  the  salvation  of  many.  Roar  and  con- 
fusion were  succeeded  by  the  serenity  of  peace.  By 
their  errors,  as  well  as  their  truths,  Greek  and  Latin 
fathers  were  useful.     Infallible  interpreters  of  Scrip- 


FATHERS.  1 59 

ture?  Alas,  with  all  their  piety,  genius,  and  learning, 
they  were  often  children  creeping  toward  a  light 
afterward  revealed.  All  the  centuries  to  the  Ni- 
cene  Council  were  required  to  clear  patristic  mists 
from  the  Bible — sole  sun  of  everlasting  truth. 


l6o  THE   CHRISTIAN    DEMOCRACY. 


CHAPTER   XI. 
Liturgies. 

IN  forms  of  worship  Christianity  leaves  large 
liberty.  The  same  life  of  faith  and  love  ex- 
presses itself  according  to  the  infinite  varieties 
produced  by  race,  nation,  and  environment.  A  re- 
ligion designed  for  a  world  must  in  its  adaptations 
be  wide  as  a  world.  Where  God  reveals  no  law 
man  must  impose  no  yoke.  Especially  in  worship 
should  humanity  be  left  free.  Yet  to  all  liberty 
there  is  a  limit,  both  in  Bible  and  reason.  And  in 
examining  venerable  liturgies  it  is  difficult  to  see 
how  the  free  spirit  of  Christian  Democracy  could 
elect  such  innumerable  petty  and  chilling  forms. 
What  minute  directions,  what  puerile  observances, 
what  pompous  and  elaborate  ceremonies !  How 
different  from  the  simple  worship  of  the  New  Testa- 
ment !  Unless  changed  within,  how  could  Christian- 
ity be  so  revolutionized  in  its  external  manifesta- 
tion ?  Surely  we  have  passed  from  the  early  liberty 
of  faith  and  love  into  a  slavery  of  ceremonial  osten- 
tation. Only  a  winter  atmosphere  creates  the  chill 
and  glittering  iceberg. 

As  the  altar  at  the  door  of  the  tabernacle,  so  re- 
mission of  sin  is  at  the  beginning  of  each  Chris- 
tian life.  Nor  is  conscious  forgiveness  through  faith 
in  the  blood  of  the  divine  Christ  possible  without 
the  glow  of  grateful  love.     The  doctrine  and  the 


LITURGIES.  l6l 

emotion  should,  therefore,  Inspire  every  formulary  of 
worship  consecrcited  to  the  Redeemer.  By  our 
Saviour  and  His  apostles  remission  of  sin  was  con- 
nected with  baptism  and  eucharist,  and  was  the  end 
of  individual  faith  and  the  theme  of  public  preach- 
ing. Yet  how  little  this  great  fundamental  truth  of 
our  salvation  finds  expression  even  in  the  most 
ancient  liturgies  !  And  how  it  became  mingled  with 
pagan  superstition  we  will  soon  see  by  painful 
proof.  That  personal  forgiveness  which  vivified  the 
heart,  and  head,  and  pen  of  Paul  is  obscured  from 
priest  and  people.  Amid  genuflections  and  chants 
and  processions,  clouds  of  incense  over  altars  offered 
in  atonement  for  sin,  hide  from  men  and  angels  the 
infinite  blood  of  incarnate  Godhead  !  Nothing  in 
ecclesiastical  history  more  fully  shows  how  soon  the 
Christian  Democracy  became  fettered  in  the  gilded 
chains  of  a  sacerdotal  oligarchy. 

In  proof  of  what  has  been  said  let  me  examine 
the  three  oldest  liturgies,  which  were  probably  the 
parents  of  the  more  recent  and  elaborate  formularies 
of  Chrysostom,  Basil,  and  Gregory. 

St.  James. 

The  liturgy  bearing  the  name  of  this  apostle  was 

used  at  Jerusalem.     To  him  eminent  writers  ascribe 

the  whole  work.     Abler  and    sterner  critics  affirm 

that  it  belongs  to  a  later  age.     Yet  others  hold  that 

the  substance  was  from  James,  and  that  with  this 

have  been  mingled  many  interpolations.    Whatever 

the  origin  and  history  of  the  liturgy,  it  demonstrates 

how  soon  legalism  and  superstition  had  infected  the 

Church.     Already  we  perceive  in  it  the  mists  that 
11 


162  THE   CHRISTIAN   DEMOCRACY. 

ended  in  mediaeval  darkness.  Amid  songs  of  choirs 
and  the  clash  of  instruments  we  seem  to  hear  the 
sacerdotal  hammer  clinking  on  the  Christian  fetter. 
It  is  hard  to  believe  that  liberty  of  faith  and  spon- 
taneity of  prayer  are  consistent  with  fatiguing 
length  of  devotions,  constant  genuflections,  minute 
rubrics,  mere  cesthetical  impressiveness,  the  worship 
of  altar,  the  glory  of  priest,  and  the  exaltation  of 
sacrament  into  mystery.  But,  fearing  to  restrict 
legitimate  Christian  freedom,  we  will  give  some  ex- 
tracts from  the  Liturgy  of  St.  James,  and  enable 
those  who  read  to  form  their  own  judgments  and 
estimate  the  force  of  our  comments: 

"■  God,  who  didst  accept  the  gifts  of  Abel,  the 
sacrifice  of  Noah  and  of  Abraham,  the  incense  of 
Aaron  and  Zacharias,  accept  this  incense  for  the 
odor  of  a  sweet  smell,  and  the  remission  of  sins." 

Pope  and  patriarch  have  not  gone  further.  Would 
our  modern  ritualism  dare  follow  the  authority  of 
this  ancient  example?  We  see  here  where  antiquity 
without  Scripture  leads.  Incense  for  sins,  forgive- 
ness bought  by  odors,  smoke  moving  the  Almighty, 
remission  for  smell — what  a  puerile  view  of  the 
Majesty  of  the  universe  !  And  the  symbolic  blood 
of  the  Old  Testament  and  the  divine  blood  of 
the  New  set  aside  as  atonement !  And  this  in 
the  earliest  of  liturgies !  In  the  same  style  we 
have : 

"Send  forth  upon  us,  O  God,  Thy  good  grace, 
and  turn  our  thoughts  to  piety,  that  with  a  pure 
conscience  we  may  bring  to  Thee  gifts,  offerings  for 
the  remission  of  our  sins,  and  for  the  propitiation 
of  all  Thy  people." 


LITURGIES.  163 

So  soon  had  the  one  completed  and  infinite  sacri- 
fice of  Jesus,  our  incarnate  God,  become  veiled  in 
the  gilded  mists  of  human  fancies  !  The  Greek 
and  Roman  transubstantiation  appears  as  again  we 
read : 

"  We  entreat  and  beseech  Thy  goodness  that  it 
may  not  be  for  condemnation  of  Thy  people  that 
this  mystery  of  salvation  has  been  administered  to 
us  for  remission  of  sins." 

Purgatorial  fire  gleamed  early  in  the  Christian 
worship.  By  our  offerings  we  must  relieve  the  de- 
parted. Such  is  the  doctrine  we  encounter  when 
we  pass  from  our  Bibles  to  the  first  liturgy  sanctified 
by  an  apostolic  name.  St.  James  himself  is  repre- 
sented as  praying : 

*'  That  w^e  may  become  worthy  of  offering  to  Thee 
gifts  and  sacrifices  for  our  transgressions  and  for 
those  of  Thy  people.  And  grant  to  us,  O  Lord, 
with  all  fear  and  good  conscience  to  offer  to  Thee 
this  spiritual  and  bloodless  sacrifice  for  our  trans- 
gressions and  the  errors  of  Thy  people,  and  for  the 
rest  of  the  souls  that  have  fallen  asleep  aforetime." 

St.  Mark. 

His  was  the  Liturgy  of  the  Church  of  Alexandria  ; 
and  from  it  have  descended  the  formularies  of  Basil, 
Cyril,  and  Gregory.  And  it  is  parent,  too,  of  the 
Ethiopic  canon  of  all  the  apostles.  By  some  it  is 
ascribed  to  St.  Mark  himself.  Probably  it  was  per- 
fected by  Cyril.  We  have  only  one  manuscript, 
which  is  attributed  to  the  twelfth  century.  The 
first  edition  appeared  A.  D.  1583,  in  Paris.  It  re- 
peats the   peculiarities   to   which   we   have   called 


164  THE   CHRISTIAN    DEMOCRACY. 

attention  in  the  Liturgy  of  St.  James,  and  therefore 
requires  no  further  comment.     We  read: 

"  Purify  our  Hves  and  cleanse  our  hearts  from  all 
pollution  and  from  all  wickedness,  that  with  a  pure 
heart  and  conscience  we  may  offer  to  Thee  the  in- 
cense of  a  sweet-smelling  savor  and  for  the  remis- 
sion of  our  sins.  The  incense  is  offered  in  Thy 
name.  Let  it  ascend,  we  implore  Thee,  from  the 
hands  of  Thy  poor  and  sinful  servants  to  the  heav- 
enly altar  for  the  propitiation  of  Thy  people.  O 
Lord  our  God,  give  peace  to  the  souls  of  our  fa- 
thers and  brethren.  Especially  remember  those 
whose  memory  we  this  day  celebrate,  and  our  holy 
father  Mark." 

Of  the  Blessed  Apostles. 

This  liturgy  was  composed  by  St.  Addaeus 
and  St.  Maris  for  the  Oriental  Church.  It  is  sup- 
posed to  be  one  of  the  first  formularies  of  the 
Christian  sacrifice.  A  Latin  translation  is  given 
in  Renaudot's  Collectio,  and  reprinted  in  Daniel's 
Codex  Liturgiais.  Saint  intercession  appears  in 
this  early  form  of  worship.  The  Greek  and  Latin 
Churches  have  no  authority  in  the  Bible  for  sup- 
plicating the  Virgin,  but  they  find  example  in 
ancient  liturgies.  If  these  were  standards  Mary 
might  be  lawfully  adored.  The  Christian  Democ- 
racy of  the  New  Testament  knew  no  such  petition 
as  that  we  quote  and  which  is  ascribed  to  the 
blessed  apostles : 

"  O  mother  of  our  Lord  Jesus  Christ,  beseech  for 
me  the  only  begotten  Son,  who  was  born  of  thee, 
to  forgive  me  my  offenses  and   my  sins,  and  to  ac- 


LITURGIES.  165 

cept  from  my  feeble  and  sinful  hands  this  sacrifice 
which  my  weakness  offers  upon  this  altar,  through 
thy  intercession  for  me.     O  holy  mother!" 

DiDACHE. 

In  A.  D.  1873,  Philotheos  Bryennios  was  master 
of  a  Greek  school  in  Constantinople.  He  discovered 
in  that  year  a  collection  of  manuscripts  in  the  Mon- 
astery of  the  Most  Holy  Sepulcher.  They  bear 
date  A.  D.  1056.  Among  these  was  the  TeacJiing 
of  the  Twelve  Apostles.  Afterward,  when  Metropol- 
itan of  Nicomedia,  Bryennios  published  a  text  of 
this  primitive  treatise.  It  is  widely  received  as 
authentic  and  referred  to  an  early  part  of  the  second 
century.  The  simplicity  of  its  aim  and  style  prove 
it  to  be  no  forgery ;  and  we  may,  therefore,  esteem 
it  an  invaluable  testimony  to  the  doctrine  and  wor- 
ship of  the  ancient  Christianity.  It  is  indeed  an 
unadorned  picture  of  its  times.  First,  it  shows  the 
way  of  life  to  be  the  love  of  God.  Various  sins  are 
forbidden.  Precepts  of  conduct  follow,  and  then 
directions  for  the  sacred  rites.  Baptism  must  be 
administered  by  pouring  on  the  head  in  the  name 
of  the  Trinity.  Bishops  and  deacons  only  are  men- 
tioned as  ministers.  Rules  for  the  eucharist  are 
few  and  simple.  In  neither  sacrament  is  mention 
made  of  remission  of  sins.  Yet  was  not  this  the 
great  Gospel  blessing?  Did  not  our  God  make  His 
cup  its  symbol?  Was  it  not  proclaimed  by  apostles 
and  sealed  by  baptism  ?  How  strange  that  in  such 
a  discourse  there  should  be  no  allusion  to  the  aton- 
ing death  of  the  Redeemer!  Legalism  without  the 
blood  of  sacrifice!     From   first  to  last  scarce  one 


l66  THE   CHRISTIAN   DEMOCRACY. 

evangelical  trace  !  The  teaching  of  the  apostles, 
and  destitute  of  that  truth  which  animated  their 
hearts  and  lives  and  sermons !  Invaluable  as  a 
fragment  of  history  and  an  index  of  its  age,  the 
Didache  resembles  a  water  color  picture  void  of  na- 
ture's glow.  So  soon  the  doctrine  of  the  remission 
of  sins,  which  gave  liberty  to  Paul  and  life  to  his 
labor,  seems  to  have  faded  from  the  consciousness  of 
priest  and  prelate  and  people !  What  the  great 
apostle  seized  with  a  giant's  grasp  already  held  with 
an  infant's  hand  ! 

Pastor  of  Hermas. 

The  most  successful  romance  is  usually  a  photo- 
graph of  its  times.  By  sparkling  dialogue  and  dra- 
matic incident  it  expresses  some  belief  or  aspira- 
tion which  had  been  long  struggling  toward  light  in 
the  human  consciousness.  Men  see  the  mirror  of 
themselves  and  are  interested  in  its  image.  Ex- 
haustive argument  is  for  the  few,  and  picturing  ro- 
mance for  the  many.  What  makes  Bunyan  popular  ? 
He  voices  Protestantism  for  the  multitude.  The 
Pilgrim  s  Progress  personifies  the  work  of  Luther. 
It  makes  the  Reformation  vivid  in  allegory.  And 
it  accomplishes  its  end  by  text  and  illustration  and 
imagery  from  the  Bible — that  book  given  by  God, 
not  for  a  class  or  a  sect  or  a  race  or  an  age,  but  for 
all  time  and  the  whole  human  family.  Bunyan  pic- 
tures the  consciousness  of  evangelical  millions.  The 
po\ver-center  of  his  immortal  book  is  the  burden  of 
Christian  falling  from  his  back  before  the  cross.  His 
Pilgrim  represents  humanity  delivered  by  faith  from 
its  intolerable   load   of  guilt.     And  in  this  liberty 


LITURGIES.  167 

we  see  vivified  the  doctrine  taught  by  Paul  and  re- 
covered by  Luther.  But  there  is  another  lesson  in 
the  life  of  the  Pilgrim.  He  loses  his  roll.  How- 
dark  his  soul  and  way  !  With  his  recovered  treasure 
he  resumes  his  journey,  triumphing  in  love  and 
hope  and  joy.  Early  Protestantism  enjoined  on 
her  children  the  assuring  witness  of  the  Holy  Ghost 
in  the  remission  of  sin,  and  with  its  proclamation  of 
faith  and  liberty  reanimated  the  dead  Christian  De- 
mocracy. 

What  the  Pilgrim  s  Progress  is  to  our  age  the 
Pastor  of  Hermas  was  to  its  age.  We  have  in  it 
Christianity  pictured  for  centuries.  It  was  written 
in  Greek.  Although  its  author  is  uncertain,  it  was 
most  probably  composed  in  the  reign  of  Hadrian 
or  that  of  Antoninus  Pius.  Irenaeus,  the  learned 
martyr,  Bishop  of  Lyons,  toward  the  close  of  the 
second  century  recognized  as  Scripture  the  Pastor 
of  Hermas.  His  judgment  reflected  the  opinion 
of  the  Church  in  regard  to  the  edification  derived 
from  this  strange  fiction.  It  contains  three  books. 
The  first  describes  four  visions,  the  second  twelve 
commandments,  and  the  third  ten  similitudes.  In 
its  view  of  remission  we  have  the  doctrine  of  John 
the  Baptist,  preaching,  in  hair  cloak  and  leathern 
girdle,  the  kingdom  of  heaven  yet  to  come :  ''  For 
after  you  have  made  known  to  them  these  words 
which  my  Lord  has  commanded  me  to  reveal  to 
you,  then  shall  they  be  forgiven  all  the  sins  which 
in  former  times  they  committed,  and  forgiveness 
will  be  granted  to  all  the  saints  who  have  sinned, 
even  to  the  present  day,  if  they  repent  with  all  their 
heart  and  drive  all  doubt  from  their  minds." 


l68  THE   CHRISTIAN   DEMOCRACY. 

Nothing  of  remission  through  faith  in  the  blood 
of  Christ,  nothing  of  regeneration  and  adoption  and 
assurance  by  His  Spirit,  nothing  of  the  joy  and 
power  and  liberty  in  believing,  nothing  of  those 
evangelical  truths  which  inflamed  Paul  and  burned 
in  Luther,  which  vivify  the  Pilgrims  Progress  and 
the  great  Protestant  confessions,  and  are  the  mov- 
ing forces  of  modern  effort  in  converting  our  world 
into  the  kingdom  of  our  Lord  Jesus  Christ ! 


COUNCILS.  169 


CHAPTER  XII. 

Councils. 

AT  the  close  of  the  third  century  appeared  An  us 
on  the  troubled  scene  of  the  world.  He  had 
been  educated  at  Antioch  and  a  pupil  of  the 
celebrated  Lucian.  Afterward  he  was  a  presbyter  in 
the  Church  of  Alexandria,  a  city  famous  for  its  the- 
ological school,  its  commercial  activity  and  wealth, 
its  literary  culture  and  political  influence.  Arius  was 
a  rigid  ascetic,  narrow  in  intellect,  feeble  in  his  grasp, 
and  practical  in  his  aim.  In  the  works  of  Origen 
he  found  support  for  his  doctrine.  Indeed,  the 
germs  of  his  system  had  for  centuries  been  in  the 
fathers.  He  could  vindicate  himself  by  multiplied 
extracts  from  Greek  and  Latin  writers  accepted  for 
orthodoxy  and  admired  for  learning.  It  was  taught 
by  Arius  that  either  we  must  believe  in  two  original 
and  eternal  essences,  or  else  the  Logos  had  a  begin- 
ning of  existence.  A  time  was  when  Christ  was 
not.  If  He  be  God,  said  Arius,  and  the  Father  be 
God,  there  are  then  two  Gods.  Our  Alexandrian 
presbyter  could  not,  or  would  not,  comprehend 
unity  in  essence  and  diversity  in  persons.  Accord- 
ing to  him  the  Son  was  begotten  in  time.  He  had 
not  been  forever.  Eternity  was  not  in  His  essence. 
After  God,  Arius  gave  Him  the  next  dignity.  Be- 
tween God  and  His  works  the  distance  is  immeasur- 
able.    Infinitely  above  the  finite  must  by  necessity 


170  THE    CHRISTIAN   DEMOCRACY. 

be  the  Infinite.  Did  the  Gnostics  seek  to  bridge 
the  abyss  with  angel,  archon,  and  demiurge?  Arius 
interposed  Logos.  He  is  not  God,  yet  by  Him  God 
created  all.  He  is  not  called  by  Arius  God — not 
God,  but  all  save  God. 

To  Christ  the  presbyter  ascribed  a  mutable  will. 
Our  Saviour  had  directed  His  volitions  for  good, 
yet  He  could  have  exercised  them  for  evil.  By  the 
right  use  of  His  powers  He  attained  His  preem- 
inence. Foreseeing  His  holy  life,  as  its  reward  His 
Father  predestined  that  He  should  make  and  rule 
the  universe.  Nor  did  Arius  seem  aware  that  he  was 
departing  from  the  doctrine  of  the  Oriental  Church. 
To  Scripture  and  fathers  he  appealed.  Yet  he 
shocked  the  universal  Christian  creed  and  conscious- 
ness. Controversy  was  inevitable.  The  doctrine 
of  Christ's  Godhead  was  forced  before  the  tribunal 
of  the  Church.  Clamoring  for  definition  was  that 
truth  which  imparts  all  efficacy  to  atonement,  and, 
therefore,  involves  in  itself,  for  time  and  eternity, 
the  liberty  of  the  Christian  Democracy.  With  it, 
in  external  slavery  we  may  be  free ;  without  it,  in 
external  freedom  we  are  slaves. 

Arius  tried  to  gain  adherents  in  his  parish.  His 
new  bishop,  Alexander,  at  first  took  no  part  in  the 
controversy.  Finally  he  assembled  a  synod  of 
Egyptian  and  Libyan  bishops,  who,  A.  D.  321,  de- 
posed Arius  and  excluded  him  from  the  Church. 
Alexander  sent  circular  letters  to  eminent  ecclesias- 
tics. He  represented  as  unchristian  the  doctrine  of 
his  presbyter.  To  defend  himself  Arius  turned  to 
distinguished  Oriental  bishops.  Of  these  a  majority 
favored  his  view.     So  deeply  Origen's  leaven  per- 


COUNCILS.  171 

vaded  the  East !  Here  was  formed  a  middle  party 
of  compromises.  Illustrious  men  sought  to  settle 
the  strife.  They  wished  Alexander  to  restore  Arius. 
Especially  Eusebius,  Bishop  of  Csesarea,  interposed 
his  vast  influence  to  stop  a  controversy  threatening 
Church  and  empire.  No  mortal  power  could  hold 
back  a  tempest  whose  lightnings  were  needed  to 
purify  the  ecclesiastical  atmosphere.  Constantine 
and  his  Council  must  cooperate  in  the  expression 
of  a  doctrine  which  is  the  life  of  the  liberty  of  the 
Christian  Democracy. 

The  imperial  ruler  of  the  world  was  moved  by  no 
strong  religious  interest.  He  had  conquered  by  the 
sword.  A  celestial  vision  winged  his  eagles  to 
slaughter  and  victory.  The  cross  of  the  Lamb  of 
God  led  his  armies  to  battle  and  became  the  symbol 
of  his  triumphant  military  career.  What  a  perver- 
sion to  worldly  ends  of  that  religion  whose  Spirit  as 
a  dove  from  heaven  hovered  over  the  head  of  the 
Christ !  When  Constantine  convened  the  Council 
of  Nice  he  had  not  yet  been  baptized.  After  an 
imperial  reign  of  years  he  could  not  with  his  own 
slaves  kneel  to  partake  the  eucharist.  His  subse- 
quent actions  show  how  slight  his  faith,  and  blood 
spots  stain  him  with  suspicion. 

We  may,  then,  affirm  that  in  convoking  the  Ni- 
cene  Councilthe  motive  of  Constantine  was  political. 
In  his  empire  pagans  outnumbered  Christians.  But 
the  former  represented  an  exhausted  and  despairing 
past,  while  the  latter  were  animated  with  the  zeal 
and  hope  and  courage  of  youth.  So  nearly  were 
the  parties  balanced  that  the  scale  could  easily  be 
turned.     Divisions  among  Christians  might  wreck 


172  THE   CHRISTIAN   DEMOCRACY. 

the  empire.  With  such  a  catastrophe  was  Constan- 
tine  menaced.  While  the  Arian  strife  rent  the 
Church,  it  imperiled  dominion.  To  compose  the 
rising  storm  was  an  impulse  of  preservation  and  of 
statesmanship.  In  A.  D.  325,  at  Nice  in  Bithynia, 
Constantine  assembled  the  first  Ecumenical  Coun- 
cil. In  the  political  sovereignty  of  the  emperor  was 
its  very  origin.  His  imperial  decree  gave  it  life. 
In  obedience  to  his  will  three  hundred  and  eighteen 
bishops  convened  at  the  time  and  place  specified  in 
his  summons.  A  lay  element  was  in  the  Council; 
but  it  was  there  with  the  sword  of  the  emperor  to 
impose  his  sovereignty  of  authority.  The  Christian 
Democracy  of  the  New  Testament  had  been  wholly 
suppressed.  In  its  place  were  episcopal  oligarchy 
and  imperial  autocracy.  Rome  Vv^as  represented  by 
two  presbyters.  Papal  majesty  would  not  conde- 
scend to  speak  through  delegates  of  a  superior  order. 
Most  of  the  bishops  were  Orientals  from  Asiatic  and 
Egyptian  sees.  The  venerable  Hosius  of  Cordova 
was  chosen  to  preside. 

In  the  Council  were  three  parties : 

I.  The  party  of  Eusebius.  He  sought  compro- 
mise. Many  mysteries,  he  urged,  we  cannot  ex- 
plain. How  was  the  soul  formed?  How  united  to 
the  body?  How  does  it  move  the  body?  How 
does  it  leave  the  body  ?  How  does  it  exist  apart 
from  the  body?  We  cannot  tell.  Ignorant  of  our- 
selves, we  must  not  try  to  explain  Godhead.  Let 
us,  then,  said  Eusebius,  express  our  creed  by  Scrip- 
ture !  The  word  of  God  is  better  than  the  language 
of  man.  But  Eusebius  would  have  settled  nothing. 
Each  party  would  have  placed  its  own  interpreta- 


COUNCILS.  173 

tion  on  the  terms  of  the  Bible  used  in  the  creed,  and 
thus  have  been  divided  as  before.  Strife  would  have 
been  renewed  and  the  work  repeated.  Compromise 
was  impossible.  The  time  had  arrived  in  the  history 
of  the  Church  when  the  Christian  consciousness 
desired  and  demanded  such  exact  definition  as  rea- 
sonable men  could  not  mistake. 

2.  The  party  of  Arius.  We  have  already  seen 
what  he  taught.  He  believed  that  the  Son  was 
created  by  the  Father.  He  believed  thrit  the  Son 
in  time  had  existence  from  the  Father.  He  believed 
that  the  Son  made  all  things  by  and  for  the  Father, 
was  above  all  in  the  universe  of  the  Father,  while 
not  of  the  substance  of  the  Father. 

3.  The  party  of  Athanasius.  The  youthful  pres- 
byter of  Alexandria  was  only  twenty-eight.  He 
was  not  a  member  of  the  Council,  but  his  soul  in- 
spired it.  By  the  force  of  genius  a  presbyter  led 
bishops.  It  was  Athanasius  the  man  who  exerted 
this  sublime  controlling  power.  A  test  word  was 
wanted.  It  came  from  the  Greek.  Arius  would  say 
d^oiovawg,  of  /tl^e  substance  with  the  Father ;  he 
would  never  say  dfioovocog,  of  the  sa//:e  substance,  nor 
ever  after  would  his  followers.  Here,  then,  was  a 
crucial  word.  Always,  like  a  chemical  test,  it 
brought  out  into  view  the  discoloring  elements  of 
error.  Between  the  Arian  and  the  Athanasian 
terms  how  slight  the  difference!  It  is  an  I'o^a — one 
letter!  What  an  opportunity  for  cynical  critics! 
Little  men,  they  say,  fight  over  little  things  as  little 
as  themselves.  But  behind  this  zVVi?  is  Christ's  God- 
head. It  stands  for  Godhead.  It  expresses  that 
Godhead  v/ithout  which   the   cross  would   be  mere 


174  THE   CHRISTIAN   DEMOCRACY. 

wood  and  the  gate  of  the  everlasting  glory  unopened 
for  our  humanity.  Athanasius  did  not  contend  for 
a  cipher.  He  insisted  on  a  Greek  letter  only  as  it 
represented  an  infinite  and  eternal  verity.  My  eyelid 
can  shut  out  the  sun,  and  a  small  arbitrary  sign  sym- 
bolizing error  may  hide  forever  the  face  of  Jehovah. 
At  the  beginning  of  the  Council  Arius  appeared 
to  be  under  the  smile  of  Constantine.  All  was  in 
his  favor.  But  suddenly  the  scene  changed.  The 
emperor  passed  under  the  influence  of  the  venerable 
Bishop  of  Cordova,  president  of  the  assembly. 
Hosius  turned  the  scale.  Under  his  spell  the  weight 
of  the  imperial  authority  was  brought  over  to  the  doc- 
trine of  Athanasius  and  the  decree  of  the  Council 
determined.  Eusebius  himself  yielded  either  to  the 
force  of  argument  or  to  the  will  of  Constantine.  Per- 
haps with  some  mental  reservation,  the  Bishop  of 
Ca^sarea  subscribed  the  orthodox  creed.  Seventeen 
prelates  declined  to  vote  with  the  majority.  Epis- 
copacy, however,  soon  began  to  bow  before  imperial 
autocracy.  Fourteen  bishops  succumbed.  It  here 
was  first  shown  that  prelates  might  prefer  terrestrial 
bread  to  the  celestial  manna.  Emperors  discovered 
how  to  shape  creeds.  We  see  them  offering  miters, 
thrones,  and  palaces.  These  failing,  their  next  ar- 
guments were  depositions,  exiles,  and  imprison- 
ments. When  these  did  not  convince,  then  execu- 
tioners !  Besides  Arius,  only  Theonas,  of  Marmarica, 
and  Secundus,  of  Ptolemais,  persisted  in  refusing  to 
subscribe  the  Nicene  Creed.  All  three  were  ex- 
communicated, deposed,  and  banished.  The  crucial 
words,  "  being  of  one  substance  with  the  Father," 
fixed  the  creed  and  crowned  the  controversy. 


COUNCILS.  175 

Nor  were  the  differences  in  regard  to  the  Son 
greater  than  those  in  regard  to  the  Spirit.  For  three 
centuries  opinions  had  been  divided  and  conflicting. 
Fathers  were  against  fathers.  Some  held  that  the 
Holy  Ghost  was  only  a  mode  of  the  divine  agency ; 
some  that  He  was  a  creature ;  and  others  that  He 
was  God.  One  theologian  affirmed  that  the  Scrip- 
tures were  clear  in  their  definitions  of  the  Son,  while 
obscure  in  their  doctrine  of  the  Spirit.  Eunomius 
taught  that  the  Spirit  was  the  first  creature  from  the 
Father  through  the  Son.  The  belief  of  the  Church 
seems  to  have  been  best  stated  in  the  creed  of 
Gregory  Thaumaturgus.  Athanasius  certainly  had 
a  firm  grasp  of  the  sublime  doctrine  of  the  Trinity. 

The  Oriental  Church  magnified  the  Father  as  the 
supreme  efficient  Cause,  but  held  also  that  from 
Him  the  Son  was  generated  and  the  Spirit  pro- 
ceeded. Yet  there  were  always  prevailing  loose  views 
verging  toward  heterodoxy.  From  the  earliest  ec- 
clesiastical writers  arose  these  mists  over  the  whole 
doctrine  of  the  Holy  Ghost.  All  these  errors  of  the 
past  culminated  in  Sabellius.  He  was  from  Ptol- 
emais  in  Africa.  With  him  Son  and  Spirit  were 
only  different  manifestations  of  the  Father.  A 
monad,  the  Father  evolved  Himself  into  a  triad, 
and  then  the  triad  involved  itself  back  into  the 
monad.  As  in  the  sun  are  globe,  light,  rays,  so 
God  is  the  effulgence  from  which  proceed  the  Logos 
to  illuminate  and  the  Spirit  to  fructify.  The  primal 
essence  had  been  an  everlasting  solitary.  In  time 
forth  from  Him  came  the  Son,  and  afterward  the 
Spirit.  Each,  then,  Son  and  Spirit,  had  a  beginning. 
The   Father  begat  the  Logos.     By  the  Logos  all 


1/6  THE   CHRISTIAN    DEMOCRACY. 

was  created.  First  in  Christ  the  Logos  had  per- 
sonality. But,  as  a  ray  taken  back  into  the  sun, 
the  Logos  will  be  drawn  into  the  Father.  So,  too, 
the  Holy  Ghost.  Son  and  Spirit  are,  then,  tempo- 
rary manifestations  of  the  Father.  Each  was  an  ex- 
pedient and  an  appearance  ;  each  began  ;  each  would 
end.  SabeUius  taught  that  neither  Son  nor  Spirit 
had  an  everlasting,  coequal,  consubstantial  place  in 
Godhead,  which  in  the  la\y  revealed  itself  as  Father, 
and  in  the  Gospel,  first  as  Son  and  afterward  as 
Spirit.  Such  a  view  antagonized  the  deepest  and 
most  sacred  Christian  consciousness.  Sabellianism 
was  in  its  essence  pantheism.  Its  Saviour  was  not 
an  eternal  Personality.  Jesus  is ;  once  He  was  not ; 
hereafter  He  will  cease  to  be.  In  heaven  His 
throne  will  become  vacant.  While  gazing  at  His 
glory  the  redeemed  will  see  their  King  vanish  into 
nothing.  With  Him,  the  sun,  extinct,  what  a  mid- 
night over  the  universe!  And  if  Christ,  the  Head, 
expire,  His  members  must  perish,  and  creation  be  a 
wreck.  Pantheistic  Sabellianism  evolved  all  from 
the  primal  essence,  and  then  back  into  the  primal 
essence  absorbed  all. 

A  second  Ecumenical  Council  was  necessary  to 
settle  the  controversies  of  the  divided  and  distracted 
Church.  It  was  assembled  by  Theodosius  the  Great, 
A.  D.  381,  at  Constantinople.  To  the  declaration 
in  the  Nicene  Creed  of  the  Godhead  of  the  Father 
it  added  a  declaration  of  the  Godhead  of  the  Holy 
Ghost.  The  creed  of  Constantinople  was  a  com- 
plement of  the  creed  of  Nice.  The  one  involved 
the  other.  We  might  say  that  the  one  compelled 
the  other.     Together  they  express  the  faith.     At 


COUNCILS.  177 

Constantinople  it  was  declared  that  the  "  Holy 
Ghost  is  the  Lord  and  Giver  of  life."  He  *'  pro- 
ceedeth  from  the  Father."  ''  With  the  Father  and 
the  Son  He  is  together  worshiped  and  glorified." 
He  is  adored  as  the  Father  is  adored  ;  He  is  adored 
as  the  Son  is  adored  ;  thus  adored,  He  is  God  as 
the  Father  is  God  and  as  the  Son  is  God.  From 
this  it  follows  that  God  is  in  nature  one,  and  in  per- 
sons three.  After  nearly  four  centuries  the  Church 
has  declared  the  doctrine  of  the  Trinity. 

As  completed  by  the  Council  of  Constantinople 
the  Nicene  Creed  expressed  that  the  "  Holy  Ghost 
proceedeth  from  the  Father."  It  does  not  say  from 
the  Son.  Yet  the  Scripture  affirms  that  the  Holy 
Ghost  was  '*  sent  "  by  the  Son.  The  Latin  Church 
was  not  satisfied  with  the  creed  produced  by  two 
Ecumenical  Councils.  It  set  itself  above  both.  It 
overthrew  in  practice  its  whole  theory  as  to  author- 
ity. It  divided  Christendom  for  all  time  by  such 
an  assumption  of  supreme  jurisdiction.  So  little 
have  creeds  settled  faith  !  In  A.  D.  589  a  Council 
at  Toledo  in  Spain  made  an  addition  to  the  Nicene 
Creed  which  has  been  accepted  by  the  whole  Latin 
Church  and  rejected  by  the  whole  Greek  Church. 
Toledo  inserted  **  Filioque,"  to  indicate  that  the 
Holy  Ghost  proceeded  from  Son  as  well  as  Father. 
Here  was  another  torch  hurled  into  Christendom, 
A  provincial  synod  changes  a  symbol  authorized  by 
an  Ecumenical  Council.  And  the  Latins  sanction 
the  revolutionary  innovation.  Greeks  protest ;  war 
is  perpetual.  On  either  side  of  this  mountain-bar- 
rier Orientals  and  Occidentals,  down  through  cen- 
turies to  this  moment,  battling  over  creeds  !  Angli- 
12 


178  THE   CHRISTIAN   DEMOCRACY. 

cans  have  joined  the  strifes  of  Greeks  and  Latins. 
Yet  all  hold  together  the  absolute  and  supreme  au- 
thority of  Ecumenical  Councils  to  fix  and  declare 
and  impose  creeds.  Well  may  the  Christian  De- 
mocracy escape  from  this  universal  entanglement 
by  asserting  the  liberty  of  each  believer  to  interpret 
and  apply  the  Scripture  according  to  his  personal 
gifts,  needs,  opportunities,  and  responsibilities ! 

A  third  dispute  arose  more  furious  than  the  eccle- 
siastical battles  we  have  been  describing.  It  related 
to  the  divine  and  human  in  Christ.  Had  He  two 
wills,  one  as  man  and  one  as  God?  Or  was  His  will 
as  man  lost  in  His  will  as  God?  These  questions 
made  the  Monothelite  war  inevitable.  And  yet 
others  equally  inflammable  arose.  Was  the  human 
soul  absorbed  in  the  divine  Personality?  What 
were  their  relations  ?  Monophysite  strifes  were 
added  to  Monothelite.  War  is  in  human  nature. 
Neither  in  Church  nor  State  can  it  be  avoided.  We 
will  better  understand  our  present  subject  by  pass- 
ing the  third  Ecumenical  Council,  summoned,  A.  D. 
431,  at  Ephesus  by  Theodosius  the  Second,  which 
rejected  Nestorianism,  and  confining  ourselves  to 
the  fourth  Ecumenical  Council,  assembled,  A.  D. 
451,  by  the  emperor  Marcian  at  Chalcedon. 

Apollinaris  was  a  native  of  Laodicea  in  Syria.  Of 
that  city  he  became  bishop.  A  perfect  human 
nature  united  indissolubly  to  the  Logos  was  the 
doctrine  of  Origen.  This  Apollinaris  disapproved. 
He  urged  that  if  man  joined  to  the  Logos  retained 
his  will  there  was  no  personal  union,  and  that  if  he 
did  not  retain  his  will  man  was  an  organ  of  the 
Logos,  just   as   the   prophets   and   apostles  and  all 


COUNCILS.  179 

angelic  messengers.  Out  of  a  complete  union  of  a 
human  and  a  divine  nature,  he  affirmed,  one  Person 
could  never  proceed.  Hence  ApoUinaris  fell  back 
on  the  distinction  of  nvevim,  tpvxrj,  and  awjita,  into 
which  the  Greek  philosophy  divided  man.  With 
him  nvevfia  included  the  intellectual  powers  capable 
of  God;  ipvxrj  the  passions,  the  affections,  the  desires, 
the  appetites  averse  to  God ;  and  the  aioiia  their 
fleshly  abode.  Opposed  to  the  animal  ipvxrjj  the 
Logos  was  eternal  nvevfia.  This,  His  nvevfia  had  in 
it  an  essential  inclination  to  humanity.  In  the 
birth  of  Christ  from  Mary  this  Logos-pneuma  com- 
pleted its  own  everlasting  ideal.  His  potency  of 
incarnation  became  in  Jesus  a  visible  reality.  The 
Logos-pneuma  possessed  both  His  ipvxf]  and  His 
oo)fia,  which  He  controlled.  Humanity  and  divinity 
thus  combined,  because  each  from  eternity  inclined 
to  the  other.  As  to  His  nvevna  only  was  Christ  God, 
while  as  to  His  ipvxTJ  and  aCofia  He  was  man.  He 
was,  therefore,  neither  truly  man  nor  truly  God.  It 
began  to  be  said  that  God  was  born,  God  suffered, 
God  died. 

The  doctrine  of  ApoUinaris  was  carried  to  its  ex- 
treme by  Eutyches.  He  was  a  fanatical  monk,  and 
a  furious  devotee  of  Mary.  Eutyches  affirmed  that 
after  the  incarnation  Christ  existed  in  but  one 
nature.  He  had  no  human  soul.  In  Him  the 
Logos  did  not  /^assess  rrvevfia  and  ^vxrj,  but  zaas 
TTvevfjia  and  i^^xV-  The  body  of  the  Redeemer  was  a 
mere  temple  of  Godhead. 

Eutyches  became  suspected  of  extreme  and  dan- 
gerous views.  Since  the  third  Ecumenical  Council 
at  Ephesus  the  ecclesiastical  pendulum  had  oscil- 


l80  THE   CHRISTIAN   DEMOCRACY. 

lated.  The  once  popular  monk  was  under  a  cloud. 
Fanatical  Eutyches,  A.  D.  448,  was  summoned  be- 
fore a  synod  of  Constantinople.  He  refused  to 
obey.  The  Byzantine  capital  was  convulsed,  but 
after  furious  struggles  the  monk  was  condemned. 
At  the  Robber's  Synod,  A.  D.  449,  Eusebius  was 
cursed  and  threatened  with  fire.  Leo  the  Great 
was  now  on  the  papal  throne.  He  sent  to  the 
Council  as  his  representatives  Julius,  Bishop  of 
Puteoli ;  Rcnatus,  presbyter,  with  Hilarius,  deacon, 
and  the  notary  Dulcitius,  who  had  acquiesced  in  the 
judgment  against  Eutyches.  But  the  Rom.m  pontiff 
was  not  satisfied.  He  urged  a  new  Council,  to  be 
held  in  Italy.  Changes  at  Constantinople  favored 
his  view.  Theodosius  had  died,  and  the  empress  Pul- 
cheria,  having  married  Marcian,  elevated  him  to  the 
throne.  Imperial  letters  were  issued  for  a  Council 
A.  D.  451  at  Nice  in  Bithynia.  But  the  monks 
proved  so  mad  and  murderous  that  this  assembly 
was  transferred  to  Chalcedon.  The  military  power 
of  the  empire  was  required  to  protect  ecclesiastics 
from  the  fury  of  ecclesiastics.  It  sometimes  seemed 
that  Church  and  State  were  stirred  into  tempests  of 
hate  and  revenge  by  mocking  demons. 

A  wise  letter  from  Leo  saved  the  Council  from 
Nestorianism.  It  did  more.  The  epistle  of  this 
great  pope  guided  the  assembly  between  the  rock 
and  whirlpool  of  ApoUinarianism  and  Eutychianism, 
Conforming  itself  to  the  opinions  so  admirably  ex- 
pressed in  Leo's  letter,  the  fourth  Ecumenical 
Council  issued  from  Chalcedon  a  decree  which  de- 
clared for  all  ages  the  orthodox  faith  of  Christen- 
dom : 


COUNCILS.  I8l 

"  Following  the  example  of  the  holy  fathers,  we 
teach  and  confess  the  same  Son,  our  Lord  Jesus 
Christ,  of  the  same  substance  as  the  Father  touch- 
ing His  Godhead;  of  the  same  substance  with  us 
touching  His  humanity  ;  in  all  things  like  to  us 
without  sin;  begotten  of  His  Father,  as  touching 
His  Godhead  before  aeons;  begotten  in  the  latter 
days  for  our  redemption  of  the  Virgin  Mary,  as 
touching  His  humanity ;  one  and  the  same  Christ, 
Son,  Lord,  Only-begotten,  in  two  natures,  acknowl- 
edged unmixed,  unconverted,  undivided,  so  that 
the  distinction  of  natures  was  never  abolished,  but 
rather  the  peculiarity  of  each  preserved  and  com- 
bined into  one  Person  and  one  hypostasis;  not  one 
severed  and  divided  into  two  Persons,  but  one  and 
the  same,  Son  and  Only-begotten,  Him  who  is  God, 
Logos,  and  the  Lord  Jesus  Christ." 

The  Councils  of  Nice,  Constantinople,  and  Chal- 
cedon  declared  doctrines  vital  to  the  faith,  the  free- 
dom, the  existence  of  Christianity.  Nor  have  the 
discussions  of  the  subsequent  ages  improved  their 
lucid  and  satisfying  statements.  After  the  perusal 
of  innumerable  volumes  we  return  and  rest  in  their 
admirable  decrees.  But  does  my  faith  in  the  creed 
depend  on  my  confidence  in  the  Council?  Is  it  the 
authority  of  assembled  ecclesiastics  that  has  fixed 
my  belief  ?  Or  do  I  go  beyond  bishops  to  Scripture  ? 
I  accept  the  Nicene  Creed,  I  admire  it,  I  love  it,  I 
thank  the  Master  for  it.  In  exact  and  noble  words 
it  declares  the  faith  on  which  I  build  for  eternal 
ages  and  which  I  can  confess  with  my  lips  in  the 
fellowship  of  the  saints  on  earth  and  in  heaven.  But 
before  I  receive  it  I  must  prove  it.     I  would  reject 


i82  tHE  CHRISTIAN  bEMOCRACV. 

it  if  not  sustained  by  Scripture.  I  bring  creed  and 
Council  to  the  test  of  Scripture.  Ultimately,  then, 
my  faith  is  in  the  Scripture.  To  preserve  my  Chris- 
tian liberty  I  must  exercise  it  and  take  my  creed 
from  God. 

But  I  go  behind  all  the  questions  asked.  On 
what  authority  do  I  receive  Scripture?  Do  I  be- 
lieve because  ecclesiastics  affirm  ?  Never  !  I  have 
faith  in  my  Bible  because  in  itself  I  have  proof  for 
my  Bible.  My  belief  is  not  from  prelates,  popes, 
or  Councils.  By  historical  research,  as  in  the  case 
of  any  other  book,  I  can,  indeed,  establish  the  au- 
thenticity of  my  Bible,  but  not  its  credibility.  Its 
style,  clear,  simple,  or  sublime  as  its  theme  demands; 
innumerable  correspondences  between  the  Old  Tes- 
tament and  the  New;  the  completion  of  the  law  in 
the  Gospel ;  the  fulfillment  by  the  Redeemer  of  the 
Messianic  types,  promises,  and  prophecies  ;  His  res- 
urrection, proved  by  witnesses  whose  testimony  my 
reason  examines  and  accepts  ;  the  visible  good  effects 
of  the  book  on  men  and  nations  and  ages — these 
and  other  evidences  produce  in  me,  by  argument, 
an  overwhelming  conviction.  Behind  this  Bible  is 
the  character  of  Christ.  He  is  the  transcendent 
Witness.  To  man's  invention  He  is  as  impossible 
as  man's  creation  of  a  universe.  The  ideal  of  moral 
perfection  is  Christ.  He  is  an  example  for  men.  He 
is  a  model  for  angels.  He  is  a  Gospel  for  heaven. 
He  is  the  image  of  the  essence  of  goodness  for 
a  universe  and  an  eternity.  Imposture  flash  forth 
His  immortal  glory!  Imposture  counterfeit  His 
love!  Imposture  conceive  His  holiness!  Impos- 
ture place  before  a  universe  its  sublimest  moral  ex- 


COUNCILS.  1S3 

cellence !  Imposture  invent  by  lies  a  human  life 
which  can  be  lifted,  without  a  human  spot,  into  the 
blaze  of  the  everlasting  glory  of  Godhead  I  Impos- 
sible !  Then  my  reason  accepts  Christ.  Then  Christ 
rose  from  the  dead,  for  He  predicted  His  resurrec- 
tion. Then  Christ,  as  He  claimed,  is  the  Messiah. 
Then  Christ,  since  He  affirmed  it,  is  God.  Then 
Christ  could  not  lie  when  He  approved  the  Old 
Testament  and  promised  guidance  to  the  writers 
of  the  New.  Old  and  New  have  the  certification 
of  Christ,  my  infallible,  incarnate  God.  Hence  my 
reason  believes  my  Bible. 

Can  Councils  show  such  proofs  of  authority  as  to 
demand  my  faith  ?  If  the  arguments  of  our  first 
lecture  be  true  the  Church  is,  by  Scripture,  a  Chris- 
tian Democracy.  Legislation  was  vested  in  the 
whole  body  of  believers.  Laity  and  clergy  made 
decrees  together.  Apostles  and  brethren  composed 
the  first  Council  at  Jerusalem,  which  enacted  the 
canon  regulating  circumcision.  But  the  sovereignty 
of  the  people  was  displaced  by  the  sovereignty  of 
bishops.  Laics  were  expelled  by  ecclesiastics.  Oli- 
garchy supplanted  democracy.  Above  all  were  the 
claim  of  pontiff  and  the  power  of  emperor.  How 
could  an  unscriptural  Council  impose  scriptural 
faith  ? 

Nor  was  the  conduct  of  ecclesiastics  in  their  ecu- 
menical assemblies  such  as  to  secure  confidence  and 
respect.  We  judge  men  by  their  actions.  Charac- 
ter is  proved,  not  by  creeds,  but  deeds.  Beyond 
his  office  we  weigh  the  man.  Scripture  gives  tests 
of  human  lives.  It  requires  love,  fidelity,  patience, 
wisdom,  which,  alone  and   always,  command  confi- 


184  THE   CHRISTIAN   DEMOCRACY. 

dence.  And  all  morals  are  personified  in  Christ. 
Judged  by  the  standard  of  the  Scripture,  the  con- 
duct of  ecclesiastics  in  the  Councils  shocks  Chris- 
tianity itself  and  forces  it  to  condemn  its  own  pre- 
latical  representatives.  What  envies,  what  jealousies, 
what  hatreds,  what  factions,  what  strifes,  disgrace- 
ful, not  only  to  ecclesiastics,  but  to  humanity! 
Measured  by  Scripture,  no  assemblies  were  ever 
convened  for  great  and  noble  ends  less  entitled  to 
demand  faith  by  authority  from  future  ages.  To 
support  our  affirmation  we  appeal  to  history. 

We  must  ever  remember  that  the  Ecumenical 
Council  of  Nice  was  an  imperial  creation.  At  its 
beginning  appearances  favored  heresy.  Constan- 
tine  w^as  under  the  influence  of  Eusebius  and  not 
averse  to  Arius.  But  the  emperor  was  won  by 
Hosius,  and  the  Council  passed  under  the  control  of 
Athanasius.  Five  months  after  its  adjournment 
Alexander  of  Alexandria  died.  In  the  splendid 
capital  of  Egypt  Athanasius  succeeded  him  as 
bishop.  But  after  the  death  of  Helena,  his  mother, 
Constantia,  his  sister,  persuaded  the  emperor  back 
to  Arius,  whom  he  ordered  from  Alexandria  to 
Constantinople.  Now  the  man  styled  blasphemous, 
the  man  condemned  as  a  heretic,  the  man  ranked 
with  the  infidel  Porphyry,  the  man  branded  by 
court  and  council.  State  and  Church,  returns 
triumphant  under  the  smile  of  the  sovereign  by 
whom  he  had  been  prosecuted,  deposed,  and  ex- 
iled. Patronized  by  his  emperor,  at  the  head  of  his 
party,  flushed  with  victory,  Arius  held  aloft  the 
banner  of  his  faith,  which  seemed  about  to  triumph 
over  the  Church.     He  rode  forth  through  Constan- 


COUNCILS.  185 

tinople  attended  by  guards  and  followed  by  crowds. 
Is  the  Nicene  Creed  to  be  trampled  under  the  hoofs 
of  his  imperial  horse  ?  His  march  is  arrested,  and, 
with  it,  the  changed  policy  of  the  variable  sovereign. 
As  he  rides  a  faintness  comes  over  Arius.  He  re- 
tires from  the  street  to  the  rear  of  the  forum.  He 
is  seized  with  agony.  He  pours  forth  his  life  in  a 
stream  of  blood.  But  he  dies  under  the  favor  of 
Constantine.  So  fickle  was  the  faith  of  the  emperor, 
who,  by  his  Ecumenical  Council,  declared  for  all 
time  the  creed  of  Christendom  ! 

Athanasius,  as  we  have  seen,  had  been  elected 
Bishop  of  Alexandria.  What  was  his  reward  for 
guiding  the  Church  to  its  creed?  His  enemies, 
Eusebius  and  Theognis,  retracted  and  were  rein- 
stated. All  the  seventeen  Arian  bishops  had  thus 
submitted.  They  had  neither  forgotten  nor  for- 
given. To  destroy  Athanasius  they  formed  an  infa- 
mous plot.  He  was  charged  by  these  members  of 
the  Nicene  Council  with  conspiracy  against  Constan- 
tine. The  pious  and  illustrious  standard-bearer  of 
orthodoxy  had  used,  they  asserted,  for  his  magical 
purposes,  the  hand  of  Arsenius,  a  Melitian  bishop. 
And  they  offered  in  open  synod  to  produce  the 
hand.  But  these  murderous  ecclesiastics  were  de- 
feated and  disgraced.  Athanasius  traced  and  dis- 
covered Arsenius.  He  brought  the  lying  prelate, 
disguised,  into  the  assembly.  He  waited  until  his 
enemies  had  publicly  committed  themselves  to  their 
false  and  malignant  accusation.  He  then  presented 
Arsenius  before  the  synod,  drew  aside  his  cloak,  and 
showed  him  with  both  his  hands.  Athanasius  is 
pronounced  innocent,  and  his  slanderers  flee.     Then 


lB6  THE  CHRISTIAN   DEMOCRACY. 

an  old  charge  of  sacrilege  is  revived  against  him, 
and  he  is  deposed.  His  deadly  foe,  the  exposed 
wretch  Arsenius,  is  received  into  communion.  After- 
ward the  persecuted  Bishop  of  Alexandria  was  ac- 
cused of  prohibiting  corn  from  Constantinople.  The 
emperor  condemned  him  and  banished  him  to  Gaul. 
A  synod  at  Antioch  designated,  in  his  place,  Greg- 
ory to  be  the  Bishop  of  Alexandria,  and  also  elimi- 
nated from  the  Nicenc  Creed  its  declaration  of  the 
consubstantiality  of  the  Son.  Now  the  Church  has 
tv/o  doctrinal  standards.  It  is  Arian  and  Athana- 
sian.  So  slight  was  the  power  of  an  Ecumenical 
Council  to  establish  unity !  Strife  burned  more 
furiously  after  Nice  than  before.  Gregory  was 
brought  to  the  episcopal  throne  of  the  flying  Atha- 
nasius  under  military  escort,  and  kept  there  by  the 
imperial  sword  waving  over  him  for  his  defense. 

Constantine  the  younger  comes  on  the  scene. 
The  Council  of  Sardica  is  convoked.  Three  hun- 
dred Western  and  seventy  Eastern  bishops  appear. 
But  the  minority  will  not  meet  the  majority  unless 
Athanasius  be  excluded.  This  refused,  all  the 
Oriental  prelates  withdraw,  and  then  the  synod  re- 
bukes Arianism.  Athanasius  is  restored.  The 
Nicene  Creed  is  confirmed.  Orthodoxy  triumphs. 
But  episcopal  strifes  make  more  dangerous  com 
plications.  The  Oriental  emperor  will  not  receive 
Athanasius,  and  the  Occidental  emperor  threatens 
war.  A  world  convulsed  over  a  creed  !  The  faith 
unsettled  as  ever !  Controversy  between  ecclesi- 
astics to  be  stopped  by  the  sword  !  But  Constan- 
tius  fears  his  brother  Constans  and  shrinks  from 
the    blood   of  battle.      lie    recalls    Athanasius    by 


COUNCILS.  187 

letter  and  restores  him  to  Alexandria.  Brief  his 
triumph  !  At  the  death  of  his  imperial  friend  he  is 
again  imperiled.  Soldiers  surround  his  Church.  The 
din  of  war  drowns  the  voice  of  prayer.  Virgins  are 
cast  into  prison,  bishops  are  led  in  chains,  homes  of 
widows  and  orphans  are  plundered,  murder  holds 
carnival.  Refusing  to  acknowledge  the  Arian  Creed, 
women  are  stripped,  burned,  beaten.  Forty  men 
are  flogged  to  laceration.  Some  die  in  agony,  and 
their  corpses  are  denied  burial.  Athanasius  has  fled 
from  these  scenes  of  fire,  and  pillage,  and  slaughter, 
and  found  refuge  among  Egyptian  monks.  He  dies 
in  exile,  a  victim  of  the  men  who  had,  with  him, 
subscribed  the  Nicene  Creed. 

Instigated  by  the  Eastern  prelates,  an  imperial 
edict  convened  a  synod  at  Milan.  Its  object  was 
the  unanimous  condemnation  of  the  doctrine  of 
Athanasius.  But  before  it  passed  a  decree  it  dis- 
solved. Three  bishops  were  exiled.  The  emperor 
directed  the  Milan  prelates  to  meet  at  Ariminum, 
in  Italy.  A  new  creed  in  Greek  and  Latin  was  pro- 
posed. Dissentients  protested,  and  between  the 
Creed  of  Ariminum  and  the  Creed  of  Nice  the 
Church  was  divided.  Valens,  Ursacius,  Germinus, 
Gaius,  and  Demophilus  were  deposed  for  refusing 
to  anathematize  Athanasius.  He  was  exiled  while 
living  and  cursed  when  dead.  The  emperor  Con- 
stantius  was  exasperated,  and  the  world  once  more 
in  flame.  Ejectment  and  banishment  were  inflicted 
on  bishops  by  imperial  edicts.  Pope  Liberius  was 
expelled  from  Rome,  and  on  his  pontifical  throne 
was  placed  Felix,  an  Arian  deacon.  Macedonius 
obtained  the  bishopric  of  Constantinople.    Emperor 


1 88  THE   CHRISTIAN   DEMOCRACY. 

and  patriarch  triumplied  together  over  the  sub- 
version of  the  Nicene  symboL  Men  and  women 
were  forced  to  baptism  and  tortured  to  communion. 
Resistance  was  punished  with  stripes,  bonds,  and 
imprisonments.  Maccdonius  involved  Constanti- 
nople in  a  battle  over  the  very  remains  of  its  im- 
perial founder.  Hostile  parties  fought  in  fury.  The 
churchyard  was  covered  with  gore.  A  well  over- 
flowed with  blood  whose  red  currents  ran  through 
the  streets.  Even  the  Arlan  emperor  became  dis- 
gusted with  the  murderous  violence  and  deposed 
and  disgraced  the  patriarch  Macedonius. 

Nor  were  the  strifes  stirred  by  Nestorius  less  pain- 
ful. He  was  celebrated  for  his  austerity  and  his 
eloquence.  In  A.  D.  428,  while  presbyter  at  An- 
tioch,  he  was  made  Bishop  of  Constantinople.  A 
storm  burst  over  his  head.  He  attacked  in  his  ca- 
thedral pulpit  the  growing  devotion  to  Mary  and 
denied  that  she  should  be  called  mother  of  God.  A 
Mcesian  bishop  increased  the  tempest  by  pronounc- 
ing all  accursed  who  applied  to  the  Virgin  this  pop- 
ular title.  With  power  and  prudence  Nestorius  de- 
fended his  position.  But  at  a  Christmas  festival 
Proclus,  an  aspirant  to  the  episcopal  throne,  glorified 
Mary.  He  was  applauded  by  the  clappings  of  his 
audience.  The  monks  of  the  capital  kindled  into 
their  ascetic  fury  and  branded  Nestorius  as  a  heretic. 
Cyril,  Patriarch  of  Jerusalem,  joined  the  battle. 
Ecclesiastical  war  involved  the  world.  As  the  result 
of  the  universal  clamor  and  commotion  Theodosius 
H  summoned  the  metropolitan  bishops  of  his  im- 
perial dominion  to  meet  about  Pentecost  at  Ephesus. 
Nestorius  came  to  the  Council,  but  so  great  was  his 


COUNCILS.  189 

peril  that  he  had  to  be  protected  by  a  military 
guard.  Soldiers  stood  around  in  arms  to  prevent 
prelates  from  tearing  each  other.  How  could  the 
Holy  Ghost  preside  amid  cries  of  hate  and  scenes  of 
blood?  How  can  we  receive  as  guides  to  truth 
men  stimulated  by  murderous  rage?  How  can  we 
be  blamed  for  questioning  their  authority  and  bring- 
ing their  decrees  to  the  infallible  test  of  Scripture? 
In  A.  D.431  Nestorius  was  pronounced  a  blasphemer 
of  Christ.  He  was  degraded  from  his  priestly  office. 
He  was  despoiled  of  his  episcopal  dignity.  He  was 
remanded  by  imperial  epistle  to  his  cloister,  and, 
torn  from  its  sacred  precincts,  he  was  dragged  from 
place  to  place  by  brutal  soldiers  until  he  died  amid 
his  solitary  sufferings. 

A  sovereign  edict  in  A.  D.  449  convened  a  Coun- 
cil at  Ephesus.  Nothing  was  wanting  to  constitute 
it  a  lawful  ecumenical  assembly.  But  it  perished  by 
its  own  violence.  Demons  seemed  hovering  over 
its  bishops.  It  resembled  hell  rather  than  heaven. 
A  dark  stain  rests  on  the  prelates  who  composed 
the  ''  Robber's  Synod,"  as  it  is  called  by  history. 
Monks  filled  that  Council  with  their  murderous 
cries.  We  hear  their  words  down  through  dark 
centuries,  as,  led  by  Barsumas,  they  shout,  **  Burn 
Eusebius  !  As  he  cut  Christ  asunder,  so  let  him 
be  cut  asunder!  ''  It  is  from  the  pages  of  contem- 
porary historians  that  we  have  the  sure  proofs  of 
the  horrors  of  Ecumenical  Councils.  The  Church 
had  not  gained  by  substituting  oligarchy  and  autoc- 
racy for  the  scriptural  Christian  Democracy. 


90  THE   CHRISTIAN   DEMOCRACY. 


CHAPTER  XIII. 
Pelagianism. 

AUGUSTINE  was  born  in  or  near  Carthage 
about  the  year  A.  D.  355.  In  the  long  and 
violent  contest  with  Pelagius  he  was  the  master 
spirit.  His  greatest  work  grew  out  of  that  struggle, 
which  left  its  impress  on  all  subsequent  ages. 
Patricius,  the  father  of  Augustine,  was  a  pagan,  and 
Monica,  his  mother,  a  Christian.  At  home  he  was 
thus  exposed  to  two  antagonistic  influences.  Partly 
educated  in  the  religion  and  literature  of  Rome,  he 
was  better  able  to  grapple  with  the  errors  they  in- 
culcated. Before  his  death  Patricius,  won  by  the 
tears  and  love  and  prayers  of  Monica,  renounced 
his  gods,  confessed  Christ,  and  expired  a  witness  to 
his  new  faith.  Now  the  mother  became  wholly 
devoted  to  her  son.  All  the  energies  of  a  noble 
maternal  soul  were  needed  to  guide  the  African 
boy.  On  him  was  the  stamp  of  genius.  His  subtle 
intellect  and  native  eloquence  were  splendid  gifts, 
but  attended  and  impelled  by  those  passions,  those 
affections,  those  aspirations  which  signalize  heroic 
and  commanding  natures.  Cicero  affirmed  that 
only  the  poetic  fire  fell  from  heaven.  A  De- 
mosthenes was  an  earthly  manufacture.  But  North 
Africa  furnished  an  exception  to  the  theory  of 
Cicero.  Augustine  was  born  an  orator.  Early  in  his 
life  we  find   him  a  teacher  of  elocution  in  Milan, 


PELAGIANISM.  I9I 

where  was  the  episcopal  throne  of  the  eloquent 
Ambrose.  The  fervid  Carthaginian  youth  had 
come  under  the  spell  of  the  wild  and  fanciful  and  de- 
luding errors  of  Manichaeism.  He  was  bound,  also, 
in  the  chains  of  his  own  gross  passions. 

Anxious  for  her  son,  Monica  for  his  rescue  crossed 
the  sea  from  Carthage  to  Italy.  Augustine  was 
brought  to  repentance  for  the  sins  of  a  licentious 
life  by  a  sentence  flashed  into  his  conscience  from 
Cicero.  He  had  a  fearful  struggle  with  himself 
Heresy  had  molded  his  opinions.  Lust  stained  his 
life.  A  midnight  cloud  enveloped  his  noble  intel- 
lect. Like  Paul  before  and  Luther  after,  he  at- 
tained peace  through  storms  that  shook  him  to  his 
center.  Within  Augustine  were  the  volcanic  erup- 
tions of  a  spiritual  earthquake.  His  confessions  re- 
semble Etna  heaving  with  internal  fires.  Law  and 
Gospel  contended  for  dominion.  Monica  was  in 
Milan  watching  like  an  angel.  Li  a  garden  a  text 
of  Paul  brought  peace  to  Augustine.  He  saw  the 
way  of  salvation  by  faith  in  Christ.  He  found  re- 
mission and  peace.  He  specifies  the  time,  the  place, 
the  circumstances  of  his  conversion.  Always  he 
could  point  back  to  a  fixed  light-spot  as  the  begin- 
ning of  his  new  life,  which  was  to  illuminate  the 
future  of  the  Church.  Ecclesiastical  tradition 
affirms  that  the  illustrious  Bishop  of  Milan  com- 
posed the  immortal  "  Te  Deum  "  to  be  sung  at  the 
baptism  of  Augustine,  his  brilliant  convert.  If  this 
be  true  his  cathedral  witnessed  a  spectacle  sublime 
in  itself  and  of  profound  consequence  to  humanity. 
Soon  after  the  conversion  of  her  son  Monica  left 
Milan  for  Carthage.     She  never  saw  her  home  agross 


192  THE   CHRISTIAN   DEMOCRACY. 

the  sea.  The  work  of  her  heart  and  life  was 
finished.  A  fiery  fever  seized  her  at  Ostia.  Augus- 
tine was  with  his  mother.  Just  before  leaving  her 
son  for  paradise  Monica  said  :  "  One  thing  only, 
your  conversion,  was  an  object  for  which  I  wished 
to  live.  Place  this  body  anywhere.  Nothing  is  far 
from  God.  I  do  not  fear  that  He  should  not  know 
where  to  find  me  at  the  resurrection." 

After  the  death  of  his  mother  Augustine  returned 
to  Carthage  and  retired  to  his  estate,  but  was  forced 
from  his  cherished  obscurity  and  made  a  presbyter. 
Eventually  he  was  consecrated  Bishop  of  Hippo, 
near  the  African  capital,  and  entered  the  most  shin- 
ing career  as  a  Christian  writer  which  has  made 
illustrious  a  Fplendid  line  of  Latin  fathers.  Between 
Paul  and  Luther  no  man  has  exerted  a  more  power- 
ful doctrinal  and  spiritual  influence  over  the  uni- 
versal Church. 

Opposite  in  all  things  to  Augustine  was  Pelagius. 
He  was  a  British  monk  who  drew  his  theology  from 
the  East.  In  his  temperament  and  mental  constitu- 
tion he  was  mild  and  meditative.  Of  the  storm  and 
fire  in  Augustine  he  could  know  nothing.  Pelagius 
was  learned,  but  neither  speculative  nor  profound. 
Like  his  nature,  his  theology  was  superficial.  His 
opinions  were  reflections  of  himself.  To  the  depths 
of  things  he  could  never  penetrate.  Although  a 
monk,  Pelagius  was  not  an  extreme  ascetic.  Not 
vehement  enough  for  fierce  struggle,  his  spirit  ex- 
perienced no  such  battles  as  Augustine  fought  in 
his  garden  and  Luther  in  his  cell.  With  Pelagius 
Christianity  was  a  morality  rather  than  a  faith. 
From    him  were   hidden    the   great  deeps   of   the 


PELAGIANISM.  I93 

Spiritual  life.  He  denied  the  corruption  of  man 
through  the  fall  of  Adam.  Evil  was  from  the 
seduction  of  the  will.  Freedom  of  choice  was  com- 
plete. Each  man,  at  each  moment,  could  decide  for 
himself  in  each  moral  struggle.  Grace  was  an 
assistant,  and  not  a  necessity.  The  will  for  good  or 
evil  could  determine  itself.  Humanity  was  not 
tainted  by  transmission,  but  corrupted  by  example. 
Obedience  must  be  added  to  faith,  and  does  not 
flow  from  faith.  Pelagius  said  that  Adam  would 
have  died  if  Adam  had  not  sinned,  and  in  the  state 
in  which  Adam  was  created  infants  are  born.  Men 
might  be  saved  by  the  Law,  as  well  as  the  Gospel. 
To  Pelagius  the  doctrine  of  salvation  by  grace 
through  faith  seemed  encouragement  to  moral  in- 
dolence and  relaxation  of  moral  uprightness.  He 
thus  undermined  the  foundations  of  the  evangel- 
ical system,  and  raised  questions  which  underlie  the 
spiritual  liberty  of  each  believer  and  the  whole 
structure  of  Christian  Democracy.  To  the  views  of 
Pelagius  Augustine  offered  all  the  resistance  of  his 
genius,  his  learning,  his  logic,  his  eloquence,  his 
vast  influence,  and  his  overmastering  nature.  His 
soul  fused  itself  into  volcanic  fire.  It  poured  forth 
in  flame  such  streams  of  argument  as  have  never 
been  seen  in  the  history  of  mankind.  Pelagius 
made  for  Augustine  his  predestined  work.  The 
life  of  the  Bishop  of  Hippo  prepared  him  for  a 
battle  which  he  fought  for  all  future  ages.  We  are 
reminded  of  the  wars  of  Paul  against  legalism  and 
of  Luther  against  popery.  In  all  are  involved  the 
same  great  questions  of  grace,  ability,  agency, 
liberty,  salvation.  We  see  how  error  perverted 
13 


194  'fHE   CHRISTIAN   DEMOCRACY. 

into  conflict  law  and  Gospel,  brought  into  an- 
tagonism works  and  faith,  and  would  have  en- 
tangled into  bondage  the  free  spirit  of  Christian 
Democracy. 

Pelagius,  we  have  seen,  taught  that  man  was  not 
naturally  evil.  In  the  choice  of  his  will  was  a  pos- 
sibility of  evil.  Of  himself  he  could  escape  the  evil. 
Man  needs  no  sovereign  transforming  principle  of 
life.  Human  nature  is  born  with  all  the  power 
essential  to  its  loftiest  spiritual  destination.  Its 
supreme  moral  elevation  is  from  itself.  While 
only  its  native  endowments  are  necessary,  yet 
to  its  natural  capacities  divine  grace  is  added 
that  man  more  easily  may  reach  a  higher  moral 
attainment. 

Instead  of  freedom,  Augustine  saw  slavery  in  the 
will.  It  is  bondage  to  self,  to  lust,  to  appetite,  to 
passion.  Grace  does  not  find  it  free,  but  makes  it 
free.  Sin  is  slavery  ;  holiness  is  liberty.  Born  in 
sin,  man  is  in  slavery,  and  not  in  Hberty.  In  his 
passage  by  conversion  from  the  slavery  of  sin  to  the 
liberty  of  faith  nothing  avails  him  but  the  om- 
nipotence of  God,  by  whose  sovereignty  each  be- 
liever experiences  a  new  creation  into  the  lost  divine 
image.  Angels  are  free,  and  men  are  bound. 
Moral  slavery  is  the  moral  consequence  and  the 
inevitable  punishment  of  moral  evil.  The  deeper 
we  sink  into  sin  the  heavier  our  chain.  Eternal 
transgression  will  be  eternal  bondage.  Only  faith 
in  the  blood  of  Christ  makes  free  through  the  power 
of  the  Holy  Ghost.  Such  is  the  substance  of  the 
Augustinian  theology. 

Ccelestius  was  a  convert  and  friend  of  Pelagius. 


PELAGIANISM.  I95 

The  disciple  was  more  extreme  than  the  master. 
While  the  first  was  in  the  glow  of  youth  the  last 
was  in  the  chill  of  age.  Both  appeared,  A.  D.  411, 
at  Carthage.  Opposition  to  their  views  at  once 
began.  Paulinus  of  Milan  accused  them  before  a 
synod.  The  chief  charge  against  them  was  that 
they  held  the  sin  of  Adam  to  have  injured  himself 
only,  and  not  his  posterity.  Pelagius  was  excom- 
municated and  went  to  Palestine.  There  he  excited 
the  intense  opposition  of  Jerome,  who  was  residing 
in  his  cell  at  Bethlehem.  War  began  between  the 
monks.  But  the  Oriental  Church  had  slight  sym- 
pathy with  the  Augustinian  views.  Pelagius  was 
uncondemned,  and  the  controversy  referred  to 
Rome.  Innocent  I  was  in  the  papal  chair.  It 
was  affirmed  that  Pelagius  taught  ''  that  man  if 
he  pleases  can  be  perfectly  free  from  sin."  The 
passionate  antipathy  of  Jerome  extended  from 
Palestine  to  Rome  and  excited  sympathy  for 
Pelagius.  He  was  restored  to  the  communion  of  the 
Church,  and  could  now  plead  for  his  orthodoxy  the 
verdicts  of  two  Councils.  But  against  him  power- 
ful letters  came  from  North  Africa  burning  with  the 
energy  and  argument  of  Augustine.  Pelagius  de- 
fended himself,  but  without  success.  The  pope 
acquiesced  in  his  condemnation. 

When  the  Greek  Zosimus  succeeded  to  the  pa- 
pal chair  the  aspect  of  the  controversy  was  again 
changed.  He  was  persuaded  of  the  orthodoxy  of 
Pelagius.  Indeed,  the  pope  appears  to  have  been 
deeply  impressed  in  his  favor  when  he  wrote  to  the 
African  bishops :  "  Would  that  some  of  you  had 
been    present    when    the   letter   of    Pelagius    was 


196  THE  CHRISTIAN   DEMOCRACY. 

read !  How  rejoiced  and  surprised  were  all  pious 
men  who  heard  it !  Was  there  a  single  passage 
where  grace  or  the  divine  assistance  was  not  men- 
tioned?" But  the  infallible  pontiff  had  not  grasped 
the  fundamental  truth  involved  in  the  controversy. 
Its  depths  his  Greek  intellect,  perhaps,  could  not 
penetrate.  The  African  bishops  understood  their 
man  and  were  undazzled  before  the  splendors  of 
papal  supremacy.  Assembling  a  Council  at  Car- 
thage, they  protested  against  the  decision  at  Rome. 
Zosimus  wavered.  He  promised  to  suspend  his 
final  decree.  The  Africans  would  not  wait  for  the 
leisurely  determinations  of  a  vacillating  pope.  They 
pressed  the  question,  assumed  the  responsibility, 
and  decided  for  themselves  at  a  second  assembly, 
convened  A.  D.  418  in  Carthage.  Here  they  pro- 
nounced accursed  those  affirming  that  ''the  grace  of 
God  by  which  we  are  justified  through  Christ  refers 
merely  to  the  forgiveness  of  past  sins,  and  not  to 
assistance  to  secure  us  against  falling  into  sin  in  the 
future."  This  African  reprobation  included  all  who 
say  "  that  this  grace  helps  to  keep  us  from  sinning 
only  so  far  as  it  opens  our  minds  to  a  knowledge  of 
the  divine  commands,  but  that  it  does  not  bestow 
on  us  a  disposition  to  love  and  a  faculty  to  prac- 
tice such  commands."  Another  canon  condemned 
the  view  that  grace  makes  the  fulfillment  of  the  law 
more  easy,  while  yet,  without  grace,  fulfillment  is 
attainable. 

The  African  bishops  proceeded  beyond  papal  de- 
cision and  ecclesiastical  decree.  Passing  above  the 
pontiff,  they  appealed  to  the  sovereign  civil  power. 
Imperial  edicts   were  issued  against   Pelagius  and 


l^ELAGIANISM.  igf 

Coelestius.  Carthage  proved  too  strong  for  Rome. 
The  genius  of  Augustine  was  more  potent  than 
the  pontifical  Zosimus.  Africa,  not  Italy,  turned 
the  scale  for  orthodoxy.  Zosimus  was  converted 
from  his  error,  and  summoned  Coelestius,  the  pupil, 
to  answer  for  the  heresy  of  his  master  Pelagius. 
But  the  disciple  fled.  A  papal  circular  was  sent  to 
the  Western  bishops  and  their  subscriptions  required 
to  the  Augustinian  doctrine.  All  who  declined 
were  deprived  and  banished.  The  Occidental  pope 
thus  followed  the  example  of  the  Occidental  em- 
peror. Faith  was  enforced  by  exile.  Both  in  Italy 
and  Africa  the  pontifical  decree  was  sternly  exe- 
cuted against  Pelagian  bishops,  who  were  numerous 
and  powerful.  Eighteen  Italian  prelates  who  were 
deposed  complained  that  subscriptions  had  been 
extorted.  But  many  degraded  bishops  were  brought 
to  repentance  and  restored  to  their  thrones,  titles, 
and  revenues.  Notwithstanding  persecutions  from 
the  imperial  and  ecclesiastical  power,  Pelagianism 
lingered  into  the  middle  of  the  fifth  century.  Leo  the 
Great  admitted  into  the  Church  none  who  would 
not  subscribe  the  ecclesiastical  decision  by  which 
it  was  condemned.  But  vain  papal  fulminations  to 
expel  error  which  is  in  the  very  nature  of  man  ! 
This  is  reserved  for  the  sovereignty  of  Omnipotence. 
In  all  times  and  places,  under  varied  forms  and 
names,  Pelagianism  infuses  its  subtle  poison  and 
paralyzes  into  legal  slavery. 

In  his  battle  against  the  archenemy  of  grace  and 
liberty  Augustine  exerted  his  noblest  gifts  and  ac- 
complished his  most  brilliant  victories.  Borne  on- 
ward by  the  stream  of  his  fiery  argument,  he  pressed 


198  THE  CHRISTIAN  DEMOCRACY. 

some  of  his  views  into  extreme  statements  which 
yet  entangle  Christendom.  But,  however  we  may- 
modify  his  remorseless  conclusions,  we  must  admit 
that  the  divine  Sovereignty  is  the  source  and  center 
of  biblical  theology.  From  God  came  all.  Into  His 
mandatory  or  permissive  will,  then,  all  must  be  re- 
solved. All  in  His  universe  is  the  expression  of 
Himself.  Nor  could  it  be  otherwise  without  reduc- 
ing creation  to  chaos.  Sovereignty  in  God  is  an 
everlasting  necessity — but  not  the  supremacy  of  an 
infinite  caprice,  not  the  ordination  of  omnipotent 
tyranny,  not  the  predestination  of  a  Satanical  un- 
righteousness. The  sovereignty  of  God  expresses 
the  whole  nature  of  God.  It,  therefore,  manifests 
itself  in  an  essential  love,  justice,  and  wisdom,  which 
always,  however  invisible  to  us,  constitute  the  eter- 
nal harmony  of  His  universe. 

The  precise  relations  of  human  volition  to  divine 
Sovereignty  are  covered  by  a  cloud  of  mystery. 
Certain  facts  and  laws  I  inductively  know.  Each 
act  of  my  will  is  preceded  by  motive  and  desire. 
My  reason  decides  what  is  best ;  what  is  best  I  de- 
sire ;  and  what  I  desire  I  will.  Nor  do  I  will  against 
desire.  I,  indeed,  loathe  the  medicine  I  take.  I  do 
not  desire  it.  Yet  I  take  it.  Why?  My  desire  for 
health  is  stronger  than  my  desire  against  the  medi- 
cine. The  more  powerful  desire  prevails  and  passes 
into  volition,  and  volition  into  action.  I  swallow 
the  nauseous  dose.  So  far  we  can  analyse  the  oper- 
ations of  the  will  and  ascertain  its  laws.  But  can 
we  explain  these  subtle  relations  of  reason,  desire, 
and  volition  ?  They  are  hidden  from  our  keenest 
scrutiny,  and  beyond  the  questions  suggested  are 


PELAGIANISM.  1 99 

those  yet  more  obscure.  How  can  God  give  me  the 
power  to  will  and  sustain  my  will  in  its  action,  and 
not  be  responsible  for  my  will?  He  upholds  me 
while  I  sin.  In  murder  itself  the  slayer  uses  the 
power  of  God  in  the  commission  of  crime.  How 
can  human  individuality  be  separated  from  the 
divine  Omnipotence?  The  personality  of  man 
seems  not  divisible  from  the  personality  of  his 
Creator.  I  am  in  an  abyss  too  deep  for  my  human 
plummet.  Are  these  phenomena  inexplicable  ?  In- 
finitely more  subtle  and  delicate  my  relations  to  the 
Almighty  in  the  work  of  my  regeneration.  If  He 
be  sovereign,  how  can  I  be  free  ?  Or  if  I  be  born 
in  moral  slavery,  how  can  He  bring  me  into  moral 
liberty?  Is  not  such  a  transition  impossible?  In 
my  ordinary  actions  I  am  free.  As  I  will  I  walk,  I 
talk,  I  work,  I  rest,  I  do  a  myriad  things.  In  all  I 
have  conscious  liberty.  Now  confront  me  with 
duty !  Place  before  me  the  moral  law !  Measure 
me  by  the  immaculate  Christ !  All  is  changed  !  I 
cannot  do  what  I  see  to  be  right.  I  am  a  slave  to 
myself.  I  cannot  keep  the  law  of  my  being.  How 
vividly  Paul  and  Augustine  describe  this  moral  bond- 
age !  Yet  we  are  delivered  from  it  by  faith  in 
Christ  and  the  sovereignty  of  His  Spirit.  But  by 
what  processes  ?  Every  being  perfectly  good  is  per- 
fectly free ;  every  being  perfectly  bad  is  perfectly 
bound  ;  while  between  these  extremes  moral  liberty 
is  not  a  uniform  element,  but  has  infinite  differences 
according  to  moral  condition.  Amid  such  moral 
relations,  with  movements  in  volitions  infinitesimal 
and  innumerable,  and  more  subtle  than  the  play  of 
colors  between  light  and  darkness,  how  impossible 


200  THE  CHRISTIAN  DEMOCRACV. 

to  penetrate  the  mysteries  of  regeneration  I  Yet  in 
creeds  and  confessions  and  systems  man  expresses 
himself  in  definitions  unyielding  as  iron,  and  chains 
with  them  the  liberty  of  Christian  Democracy, 
while  God  in  His  word  compares  His  invisible  oper- 
ations in  freeing  human  souls  to  His  motions  in  the 
facile  and  ever-changing  atmosphere. 


SACERDOTALISM.  ^61 


CHAPTER    XIV. 
Sacerdotalism. 

OVER  the  larger  part  of  Christendom  salvation 
is  supposed  to  depend  on  the  will  and  word 
of  a  priest.  You  must  be  regenerated  in  bap- 
tism by  a  priest.  You  must  be  absolved  from  your 
sins  by  a  priest.  You  must  be  admitted  to  the 
communion,  esteemed  essential  to  eternal  life,  only 
by  a  priest.  You  must  receive  at  the  door  of  death 
extreme  unction  through  a  priest.  From  the  first 
to  the  last  gasp  of  life  are  made  necessary  the  min- 
istrations of  a  priest.  Between  each  soul  and  Christ 
always  stands  a  priest.  Heaven  and  hell  are  com- 
manded for  earth  by  a  priest,  who  holds  the  keys  of 
eternity.  Directly  and  indirectly,  a  priest  has  this 
power  over  three  hundred  millions  of  Christendom. 
Is  this  sacerdotal  authority  a  human  assumption  ? 
Is  it  by  a  divine  institution  ?  Is  it  an  intolerable 
tyranny  over  the  liberty  of  faith,  or  is  it  a  restraint 
on  the  license  of  the  Christian  Democracy?  These 
are  questions  of  everlasting  import.  It  is  usually 
believed  that  in  their  lofty  sacerdotal  claims  the 
Greek  and  Latin  Churches  follow  the  old  dispensa- 
tion. We  style  them  Judaistic  in  their  constitution. 
Both  these  communions  do  resemble  the  Mosaic 
law  in  that  they  are  founded  on  priesthood.  But 
in  the  essential  sacerdotal  function  they  wholly 
differ.     On  absolution  depends  the  life  of  the  Greek 


202  THE  CHRISTIAN   DEMOCRACY. 

and  Latin  communions.  Yet  never  once  did  the 
Aaronical  priest  pronounce  the  absolution  of  the 
offerer.  Under  the  old  dispensation  there  was  no 
personal  absolution.  No  man  had  power  to  remit 
sin.  Forgiveness  was  reserved  for  Jehovah,  the 
Sovereign  of  the  universe. 

How  under  the  Gospel?  Only  Christ,  incarnate 
God  and  Creator,  absolved  from  sin.  Did  Peter 
receive  the  keys  of  the  kingdom  with  power  to  bind 
and  loose  ?  Yet  he  never  once  pronounced  personal 
remission.  Witnesses  with  him  of  the  transfiguration 
and  the  agony,  James  and  John  never  pronounced 
personal  remission.  Nor  did  Paul  or  any  other 
apostle  ever  pronounce  personal  remission.  In  the 
New  Testament,  from  Matthew  to  Apocalypse,  no 
minister  ever  pronounced  personal  remission.  To 
Jew  and  Gentile,  together  representing  humanity, 
all  preachers  of  the  Gospel  declared  salvation  to  the 
world  on  the  sole  condition  of  faith  in  our  Lord 
Jesus  Christ,  to  be  sealed  and  confessed  in  baptism. 
The  whole  claim  and  practice  of  absolution  by  the 
Greek  and  Latin  Churches  is  without  Scripture,  and 
a  sacerdotal  usurpation  incompatible  with  the  spirit- 
ual freedom  of  the  Christian  Democracy,  and,  in- 
deed, with  its  existence. 

It  is  remarkable  that,  while  the  word  "  priest " 
is  so  widely  used  over  Christendom,  our  Saviour 
never  applied  it  to  His  ministers.  Peter  is  not  called 
a  priest ;  John  is  not  called  a  priest ;  Paul  is  not 
called  a  priest ;  not  one  of  the  apostles  is  called  a 
priest ;  no  bishop,  no  presbyter,  no  deacon,  no 
teacher,  no  evangelist.  Each  believer  is  styled  a 
priest.     In  the    New   Testament    **  priest "    is   the 


SACERDOTALISM.  203 

designation,  not  of  a  minister,  but  of  a  Christian. 
Every  disciple  is  of  a  **  royal  priesthood."  All  in 
the  celestial  city  with  immortal  lips  sing,  "  Thou  for 
us  wast  slain,  and  hast  redeemed  us  to  God  by  Thy 
blood,  out  of  every  kindred,  and  tongue,  and  peo- 
ple, and  nation,  and  hast  made  us  unto  our  God 
kings  and  priests." 

The  Oriental  and  Occidental  comrnunions,  ruled 
by  patriarch  and  pope  and  representing  the  vast 
majority  of  Christendom,  have,  then,  for  their  sacer- 
dotal claims  no  support  in  Scripture.  But  they  ven- 
erate and  magnify  fathers.  The  Council  of  Trent 
exalts  fathers  into  authoritative  interpreters  of  the 
divine  oracles.  Let  us  turn,  then,  to  fathers !  And 
those  nearest  Christ  are  most  influential !  Yet  it  is  in 
precisely  these,  the  earliest  and  the  most  respected, 
that  the  proofs  of  sacerdotalism  are  wanting.  Clem- 
ens Romanus,  first  father  and,  if  we  believe  Rome, 
second  pope,  uses  "  presbyter  "  and  refuses  "  priest." 
Ignatius,  next  father,  bishop-martyr  and  supreme 
authority  for  episcopal  prerogative,  uses  "  presby- 
ter "  and  refuses  **  priest."  The  best  writers,  in  the 
view  of  sacerdotalism  itself,  use  ''presbyter"  and 
refuse  "  priest."  It  is  clear  from  the  apostolic  fathers 
that  the  sacerdotal  usurpation  over  the  Christian 
Democracy  was  unknown  to  the  primitive  Church. 

Now,  in  all  official  titles  the  name  is  significant. 
"Emperor,"  ''king,"  "prince,"  "duke,"  "president," 
"secretary,"  "judge,"  "chancellor,"  "senator," 
"  representative  "  mark  position  and  function.  The 
Church,  more  than  the  State,  should  be  precise. 
Name  expresses  thing;  name  stamps  the  mind;  name 
molds  the  function.     In  no  book  is  name  so  exact 


204  l^HE  CHRISTIAN  DEMOCRACY. 

in  derivation  and  accuracy  as  in  the  Bible.  What 
tremendous  power  in  the  word  "  priest !  "  How  it 
has  influenced  nations,  races,  generations!  And 
how  it  has  extended  its  sway,  not  only  over  earth 
and  time,  but  eternity  !  That  the  word  ''  priest  " 
exerts  such  power  is  evinced  by  the  tenacity  with 
which  the  Greek  and  the  Latin  Churches  have  clung 
to  it  from  the  centuries  when  departure  began  from 
Scripture  and  fathers.  How  important,  then,  to 
consider  the  rise  of  that  sacerdotalism  which,  before 
the  Reformation,  was  universal  over  Christendom ! 

High-sounding  titles  in  baptism  evince  downward 
tendencies  from  primitive  simplicity  and  liberty  into 
the  glittering  bondage  of  icy  ceremonial.  The 
sacrament  was  styled  Xovrpov  TraXiyyeveaiag,  a  wash- 
ing of  regeneration,  in  the  sense  of  a  sacrament  es- 
sential to  the  new  birth ;  o(l)paytg,  seal ;  _;^a/3a«T^p 
Kvpfov,  the  Lord's  mark ;  (pcdriafiog,  illumination  ; 
(pvXaKrrjpiov,  the  phylactery,  or  preservation  ;  acpdapoiag 
evdvfia,  the  vestitiire  of  incorruption,  the  salvation. 
Cyril  employs  lofty  poetical  imagery  to  exaggerate 
the  spiritual  efficiency  of  the  sacrament.  He  styles 
it,  **  the  ransom  of  captives,"  ''  the  remission  of  of- 
fenses," "the  death  of  sin," '*  the  regeneration  of 
the  soul,"  ''the  garment  of  light,"  ''the  holy  seal 
indissoluble,"  "  the  chariot  of  heaven,"  "  the  luxury 
of  paradise,"  "  the  procuring  of  the  kingdom,"  "  the 
gift  of  adoption."  The  judicious  Clemens  Alexan- 
drinus  uses  terms  equally  exalted  when  he  says, 
"  Baptism,  called  grace,  illumination,  washing — 
grace,  because  through  it  is  remitted  the  punish- 
ment due  to  our  sins;  illumination,  because  that 
holy,  saving  light   is  beheld  by  which  we   behold 


SACERDOTALISM.  205 

God ;  perfection,  because  in  it  there  is  nothing 
wanting."  At  a  Council  of  Carthage,  Cyprian 
called  baptism  "  indulgentia  divina^'  pardon  of  sin 
by  the  sacrament ;  while  Cyril  styled  chrism  "  the 
preservation  of  the  body  and  the  safeguard  of  the 
soul."  And  the  remission  of  sin  was  regarded  as 
possible  only  in  the  Church  and  by  the  priest.  Sal- 
vation was  confined  to  time,  and  place,  and  person, 
and  the  Holy  Ghost,  who  gives  liberty,  fettered  in 
His  liberty.  In  a  Council  of  Carthage,  held  under 
Cyprian,  one  Nemesianus  said,  ^'  It  was  not  sufficient 
for  men  to  be  regenerated  only  by  imposition  of 
hands,  but  to  be  born  again  by  both  sacraments  in 
the  Holy  Church  " — that  is,  by  immersion  and 
chrism.  In  his  De  Peiiitentia  TertuUian  writes,  "  It 
is  necessary  to  change  our  dress  and  food  ;  we  must 
put  on  sackcloth  and  ashes  ;  we  must  renounce  com- 
fort and  adorning  of  the  body,  and,  falling  down 
before  the  priest,  implore  the  intercession  of  our 
brethren."  Pacianus,  Bishop  of  Barcelona,  said, 
"  The  seed  of  Christ,  that  is,  the  Spirit  of  God, 
brings  forth  a  new  man  by  the  hands  of  the  priest, 
out  of  the  womb  of  the  Church."  And  Haino,  On 
Hebrews,  affirmed,  ''  The  gift  of  the  Holy  Spirit  is 
given  in  baptism  by  the  imposition  of  the  bishop's 
hands." 

As  early  as  A.  D.  250  it  had  been  taught  by  the 
most  illustrious  Greek  and  Latin  fathers  that  for- 
giveness and  regeneration  were  restricted  to  baptism, 
were  imparted  by  the  priest,  and  bestowed  only  in 
the  Church.  Salvation  was  not  by  faith,  but  sacra- 
ment. Man's  interposition  was  essential  to  eternal 
life.     The  gift  of  the  Holy  Ghost,  no  longer  sym- 


206  THE  CHRISTIAN    DEMOCRACY. 

bolized  by  the  free,  universal  air,  was  localized  in  its 
operations.  Already  the  inner  spiritual  liberty  was 
threatened,  and  the  way  prepared  for  the  cold  and 
withering  sway  of  an  ecclesiastical  hierarchy. 

External  observances  soon  corresponded  to  the 
doctrinal  exaltation  of  the  sacrament.  Pomps  and 
ceremonies  multiplied.  Eye  and  ear  were  delighted 
with  color  and  sound,  and  worship  passed  from  soul 
to  sense.  Processions  were  formed,  with  songs  and 
palms  of  victory,  and  the  bones  and  shrines  of 
martyrs  became  conspicuous  objects  of  adoration. 
Each  candidate  was  robed  in  white  as  an  emblem 
of  immortality.  He  was  then  crowned  and  led  to 
the  altar  for  the  beatific  vision  of  eternal  life.  After- 
ward, in  pious  and  pompous  phrase,  he  was  styled 
elect,  holy,  faithful.  Easter  and  Whitsunday  were 
the  chosen  times  for  baptism,  and  both  were  made 
festivals,  gay  and  splendid,  with  all  the  chant  and 
glitter  of  elaborate  ceremonial. 

We  can  only  by  their  enumeration  conceive  the 
minute  and  multiplied  forms  which  gathered  around 
the  sacrament  of  regeneration  and  imposed  their  in- 
tolerable load  on  spiritual  liberty : 

I.  The  anointing  oil  of  the  chrism  must  be  con- 
secrated by  a  bishop.  2.  In  the  baptistery  of  the 
church  the  water  was  to  be  applied  and  regenera- 
tion effected.  3.  Only  believers  and  candidates 
could  be  admitted  to  the  spectacle,  which  was  a 
mystery  too  sacred  for  profane  eyes.  4.  Regularly, 
baptism  must  be  in  the  bishop's  church,  or  else- 
where by  the  bishop's  permission ;  salvation  was 
thus  farther  restricted  to  the  episcopal  cathedral. 
5.  Turning  to  the  west,  the  candidate  spat   three 


SACERDOTALISM.  20/ 

times  toward  Satan's  seat,  and  then  he  faced  the 
east  as  the  abode  of  Christ,  the  Light.  6.  The 
baptized  were  naked,  and  hence  for  men  and  women 
there  were  separate  baptisteries.  7.  The  water  was 
blessed,  and  hence  believed  to  be  endued  by  the 
Spirit  with  sanctifying  power.  8.  There  were  three 
immersions,  each  at  a  name  of  the  Trinity,  and  some- 
times at  each  a  confession.  9.  After  the  baptism 
came  chrism.  Its  subject  was  anointed  by  oil,  which 
could  be  consecrated  only  by  the  bishop  ;  he  was 
signed  on  the  forehead  with  the  cross  by  the  bishop  ; 
the  Holy  Ghost  was  conferred  on  him  by  the  hands 
of  the  bishop ;  so  that  from  first  to  last  the  bishop 
inspired  a  sacrament  deemed  essential  to  salvation. 
10.  After  the  baptism  the  eucharist  was  invariably 
administered.  11.  Except  as  to  their  sponsors,  in- 
fants were  baptized  like  adults,  and  like  adults  re- 
ceived the  eucharist.  12.  Clinic,  or  lay,  baptism 
was  allowed  in  cases  of  extremity ;  and  baptism  by 
heretics,  if  in  the  name  of  the  Trinity,  was  received 
as  lawful  in  some  parts  of  Christendom.  13.  Bap- 
tism bestowed  forgiveness,  and  chrism  the  Spirit. 
14.  Without  baptism,  all,  including  infants,  were 
damned  eternally. 

The  eucharist,  also,  was  described  in  terms  of 
splendid  exaggeration.  All  the  richest  eloquence 
of  Greek  and  Latin  fathers  expended  itself  in  mag- 
nifying the  virtues  of  Holy  Communion,  and  its 
observances  were  even  more  numerous  and  elabo- 
rate than  those  relating  to  baptism.  To  the  two 
sacraments  was  referred  eternal  life.  The  grace 
of  salvation  begun  in  baptism  was  perpetuated  in 
eucharist.    All  these  exalted  views  of  their  prede. 


20d>  THE    CHRISTIAN    DEMOCRACY. 

cessors  were  expressed  by  Augustine  and  Chrysos- 
tom  in  their  glowing  and  sublime  oratory.  They 
taught  the  doctrine  of  the  Greek  and  Latin  Churches. 
By  their  authority  the  Anglican  Ritualist  can  defend 
his  claims  and  practices  ;  only  by  extracts  from  their 
works  can  we  understand  how  completely  ecclesiasti- 
cism  and  sacerdotalism  triumphed  over  the  Christian 
Democracy,  as  we  have  seen  it  constituted  in  the 
New  Testament. 

Augustine. 

1.  Baptism.  In  his  work  against  Pelagius  the 
Bishop  of  Hippo  says :  "  And  who  amongst  us  de- 
nies that  in  baptism  all  sins  are  remitted  and  that 
all  believers  come  up  spotless  and  pure  from  the 
laver  of  regeneration  ?  To  this  blessed  consumma- 
tion advances  are  even  now  made  by  us  through  the 
grace  of  the  holy  laver.  There  is  a  whole  and  per- 
fect cleansing  in  the  selfsame  baptismal  laver.  All 
these  products  of  concupiscence,  and  the  old  guilt 
of  concupiscence  itself,  are  put  away  by  the  washing 
of  baptism,  in  which  is  accomplished  the  forgiveness 
of  all  our  sins.  The  salvation  of  man  is  effected  by 
baptism." 

2.  Eucharist.  Howstrongly  Augustine  expressed 
himself  on  the  subject  of  the  Holy  Communion  can 
only  be  understood  from  his  own  words :  *'  So, 
then,  He  both  gave  us  His  body  and  blood,  a  health- 
ful refreshment,  and  briefly  solved  so  great  a  ques- 
tion as  to  His  own  entireness.  Let  them  who  eat 
eat  on,  and  them  that  drink  drink  life.  Thou  shalt 
have  life,  and  the  life  entire.  The  body  and  blood 
of  Christ  shall  be  each  man's  life.  They  drank  of 
that  spiritual  Rock  that  followed   them,  and  that 


SACERDOTALISM.  209 

Rock  was  Christ.  While  the  faith  remained,  the 
signs  varied.  There  the  Rock  was  Christ  ;  to  us 
that  is  Christ  which  is  placed  on  the  altar  of  God. 
He  that  doth  not  take  hath  no  life,  and  he  that  doth 
take  hath  life,  and  that  eternal  life.  The  sacrifice  of 
this  thing,  namely,  the  unity  of  the  body  and  blood 
of  Christ,  is  prepared  on  the  Lord's  table  in  some 
places  daily." 

Chrysostom. 

I.  Baptism.  In  his  book  on  the  priesthood  the 
golden-mouthed  orator  writes  of  priests  :  "  These 
are  they  who  are  intrusted  with  the  pangs  of  spirit- 
ual travail  and  the  birth  which  comes  through  bap- 
tism. By  their  means  we  put  on  Christ,  and  are 
buried  with  the  Son  of  God,  and  become  members 
of  the  blessed  Head.  Wherefore  they  might  not 
only  be  more  justly  feared  by  us  than  kings  and 
rulers,  but  also  be  more  honored  than  parents,  since 
they  begat  us  of  blood  and  the  will  of  the  flesh  ; 
but  the  others  are  the  authors  of  our  birth  from 
God,  even  that  blessed  regeneration  which  is  the 
true  freedom  and  sonship  according  to  grace. 
Priests  have  received  authority  to  deal,  not  only 
with  bodily  leprosy,  but  with  spiritual  uncleanness — 
not  to  pronounce  it  removed  after  examination,  but 
actually  and  absolutely  to  take  it  away.  God  has 
bestowed  a  power  on  priests  greater  than  that  of 
our  natural  parents;  our  natural  parents  generate 
into  this  life  only,  but  the  others  into  that  which  is 
to  come.  If  any  man  be  effeminate,  or  a  fornicator, 
or  an  idolater,  or  a  doer  of  whatever  ill  you  please, 
or  if  he  be  full  of  all  the  wickedness  there  be  among 

men,  should   he  fall    into   this    pool  of  waters  he 
U 


2IO  THE   CHRISTIAN   DEMOCRACY. 

comes  up  again  from  the  divine  fountain  purer  than 
the  sun's  rays.  A  spark  falling  into  the  wide  sea 
would  be  straightway  quenched,  being  overwhelmed 
by  the  multitude  of  waters;  so  also  all  human 
wickedness,  when  it  falls  into  the  pool  of  the  divine 
fountain,  is  more  swiftly  and  easily  overwhelmed 
and  made  invisible  than  that  spark.  As,  therefore, 
one  takes  and  recasts  a  golden  statue  that  has  been 
tarnished  by  time,  smoke,  dust,  rust,  restores  it  to 
us  thoroughly  cleansed  and  glistening,  so,  too,  this 
nature  of  ours,  rusted  with  the  rust  of  sin  and  having 
gathered  much  smoke  from  our  faults  and  having 
lost  its  beauty,  which  He  had  from  the  beginning 
bestowed  on  it  from  Himself,  God  has  taken  and 
cast  anew,  and,  throwing  it  into  the  water  as  into  a 
mold,  and,  instead  of  fire,  sending  forth  the  grace  of 
His  Spirit,  then  brings  us  forth  with  much  bright- 
ness, renewed  and  made  fresh  to  rival  the  beams 
of  the  sun,  having  crushed  the  old  man  and  hav- 
ing fashioned  a  new  man  more  brilliant  than  the 
former." 

2.  Eucharist.  Also  in  his  work  on  the  priesthood 
Chrysostom  says  :  ''  For  the  priestly  office  is,  in- 
deed, discharged  on  earth  ;  but  it  ranks  among  the 
heavenly  ordinances ;  neither  man  nor  angel  nor 
archangel  nor  any  other  created  power,  but  the 
Paraclete  Himself,  instituted  the  vocation.  For 
when  thou  seest  the  Lord  sacrificed  on  the  altar, 
and  the  priest  standing  and  praying  over  the  vic- 
tim, and  all  the  worshipers  employed  with  that 
precious  blood,  canst  thou  think  then  that  thou  art 
still  among  men  and  standing  upon  the  earth  ?  art 
thou  not  straightway,  on  the  contrary,  translated 


SACERDOTALISM.  2 1 1 

into  heaven,  and,  casting  out  every  carnal  thought 
from  the  soul,  dost  thou  not  with  disembodied  spirit 
and  pure  reason  contemplate  the  things  which  are 
in  heaven  ?  O  what  a  marvel !  what  love  of  God  to 
man !  He  who  sitteth  on  high  with  the  Father  is 
at  that  hour  in  the  hands  of  all  and  gives  Himself 
to  those  who  are  willing  to  embrace  and  grasp 
Him.  They  who  inhabit  the  earth  and  make  their 
abode  there  are  intrusted  with  the  administration 
of  the  things  of  heaven,  and  have  received  an  au- 
thority which  has  not  been  given  to  angels  or  arch- 
angels: 'Whatsoever  ye  bind  on  earth  shall  be 
bound  in  heaven.'  They  who  rule  the  earth  have, 
indeed,  authority  to  bind,  but  only  the  body ; 
whereas  this  binding  lays  hold  upon  the  soul,  and 
penetrates  the  heavens,  and  what  priests  do  here 
below  God  ratifies  above,  and  the  Master  confirms 
the  sentence  of  the  servants." 

It  is  impossible  to  express  in  language  loftier 
conceptions  of  sacraments  than  we  find  in  the  elo- 
quent words  of  Augustine  and  Chrysostom.  Bap- 
tism is  the  travail  of  the  Church  in  the  pangs  of 
regeneration.  Baptism  is  the  new  birth  of  the  soul 
into  the  kingdom  of  Christ.  Baptism  remits  sin 
and  imparts  holiness.  And  what  pope  or  patriarch, 
what  Roman  doctor  or  Greek  orator,  ever  described 
in  such  glowing  language  and  sensuous  imagery  the 
power  of  the  eucharist?  The  body  of  the  Lord  is 
on  the  altar.  He  lies  there  a  victim  in  sacrifice. 
Daily  is  He  offered  and  grasped  and  eaten.  In  both 
sacraments  the  transcendent  miracle  is  by  the  hands 
of  a  priest.  The  grace  of  eternal  life  is  confined  in 
time,  is  restricted  in  space,  is  bound  to  matter,  is 


212  THE   CHRISTIAN   DEMOCRACY. 

visible  and  tangible  in  the  Lord's  body,  which- 
is  localized,  masticated,  and  assimilated.  Out 
of  Augustine  and  Chrysostom,  the  two  most  illus- 
trious of  the  fathers,  the  Roman  Catholic  can 
construct  his  whole  system  of  priesthood  and 
sacrament.  Receiving  these  eloquent  writers  as 
the  authorized  interpreters  of  Scripture,  we  are- 
compelled  to  the  creeds  of  the  Synod  of  Bethlehem 
and  the  Council  of  Trent.  We  need  trace  sacer- 
dotalism no  farther  in  its  historical  development. 
Less  than  five  centuries  brought  into  full  bloom 
the  doctrines  of  priesthood  and  sacrament  now 
held  by  the  Greek  and  Latin  communions.  And 
in  their  sacerdotalism  is  the  death  of  Christian 
Democracy ! 

Let  us  turn  to  Scripture !  It  is  the  glory  of  the 
priest,  Greek  and  Roman,  by  perpetual  miracle  to 
make  visible  and  tangible  and  edible  the  body  of  the 
Lord  offered  often  in  sacrifice.  But  in  Hebrews  we 
are  told  that  repetition  was  not  the  excellence,  but 
the  imperfection,  of  Mosaic  offerings.  They  were 
multiplied  because  they  could  not  relieve.  Daily 
sacrifices  brought  to  conscience  no  satisfying  peace. 
Hence  the  necessityof  a  better  covenant  sealed  by  the 
blood  of  our  incarnate  God,  "  offered  once  for  all,"  and 
accompanied  by  the  Holy  Ghost,  who  would  cause 
men  to  walk  in  the  liberty  of  adoption,  and  make 
love  the  law  of  life,  and  dwell  in  the  sons  and  daugh- 
ters of  the  Almighty  Father.  But,  until  this  day 
of  light  and  power  and  freedom,  in  proportion  to  the 
inefficiency  was  the  frequency  of  sacrifice.  For  cen- 
turies Scripture  was  buried  by  priests  over  Christen- 
dom.   In  the  Church  of  the  Gospel  was  reestablished 


SACERDOTALISM.  21 3 

the  altar  of  the  law.  Bondage  succeeded  liberty. 
Abolished  daily  sacrifice  was  introduced.  Repeti- 
tions, which  had  declared  the  feebleness  of  Mosaic 
offerings,  were  made  the  boast  of  the  Christian 
dispensation.  For  the  simple  language  of  Scrip- 
ture was  substituted  a  splendid,  but  exaggerated 
and  sometimes  nauseating,  eloquence,  colored  with 
all  the  magnificent  extravagance  of  the  Oriental 
imagination.  And  this  in  the  blaze  of  those 
sublime  words,  '*  By  the  which  will  we  are  sancti- 
fied, through  the  offering  of  the  body  of  Jesus 
Christ  once  for  all;"  ''But  this  man,  after  He 
had  offered  one  sacrifice  for  sin  forever,  sat  down 
on  the  right  hand  of  God."  **  For  by  one  offer- 
ing He  hath  perfected  forever  them  that  are 
sanctified." 

Christ  in  the  Gospels  conditions  my  salvation  on 
my  faith.  Apostles  repeat  His  terms  of  pardon. 
Paul  expounds,  argues,  elaborates,  enforces  remis- 
sion by  faith  in  His  blood  who  was  ordained  a  divine 
Mercy-seat  by  the  Father.  Old  and  New  Testa- 
ments abound  in  illustrations  and  invitations  which 
invest  with  beauty  and  glory  the  freedom  of  this 
everlasting  Gospel  of  human  salvation.  Believing 
my  Bible  at  all  times,  in  all  places,  in  all  circum- 
stances of  life  and  death,  open  to  my  faith  is  the 
remission  of  my  sins,  with  the  gift  of  the  Holy 
Ghost,  in  my  regeneration,  my  adoption,  my  assur- 
ance, my  sanctification,  my  comfort,  and  all  the 
fullness  of  peace,  love,  hope,  joy,  victory.  As  a 
telescope  reveals  to  my  eye  the  splendors  of  in- 
numerable worlds,  so  in  the  promises  are  made 
known,  freely  and  fully,  all  that  satisfies  my  immor- 


214  THE  CHRISTIAN   DEMOCRACY. 

tal  needs.  While  I  meditate  in  my  walk  or  on  my 
bed  I  need  to  wait  for  no  priest  before  I  can  believe. 
On  land  or  sea,  in  joy  or  sorrow,  faith  brings  me 
victory  before  I  can  approach  sacrament.  In  the 
gasp  of  death,  without  a  sacerdotal  hand  the  divine 
promise  opens  to  me  the  gate  of  the  everlasting 
glory  in  which  resides  Jesus,  my  Brother,  King,  and 
God.  Under  the  Gospel,  between  me  and  eternal 
life  there  is  no  barrier  but  my  unbelief.  Faith  re- 
moves my  mountains,  reveals  my  sun,  floods  me 
with  the  everlasting  light,  translates  me  into  the 
everlasting  liberty,  and  gives  me  all  I  can  have  in 
sacrament.  Like  the  Jews  at  Pentecost  under  the 
preaching  of  Peter,  I  may  receive  baptism,  and  in  it 
receive  the  Holy  Ghost ;  or,  like  the  Gentiles  with 
Cornelius,  under  the  preaching  also  of  Peter,  I  may 
receive  baptism  because  I  have  received  the  Holy 
Ghost.  Free  as  air  and  sunlight,  the  Holy  Ghost 
is  not  tied  to  baptism.  Yet  baptism  is  by  command. 
Baptism  translates  my  individualism  into  fellowship. 
Baptism  incorporates  me  into  the  Church,  and  I  ex- 
change the  feebleness  and  solitude  of  isolation  for 
the  glow  and  strength  of  brotherhood.  Baptism  is 
a  visible  sign  of  my  invisible  faith,  and  my  confes- 
sion before  the  universe  that  I  am  forgiven  and  re- 
newed, and  will  walk  until  death,  by  the  power  of 
the  Holy  Spirit,  in  obedience  to  my  Bible  and  my 
Redeemer. 

And  beautifully  the  water  of  baptism  symbolizes 
a  soul  cleansed  from  the  guilt  and  delivered  from  the 
power  of  sin  !  Nor  are  bread  and  wine  less  exquisite 
emblems  of  my  salvation.  Taking  the  cup  of  the 
new  covenant,  as  I  touch  it  with  my  lips  I  confess 


SACERDOTALISM.  21$ 

that  I  have  received  through  faith  the  remission  of 
my  sins  ;  and  the  witnessing  Church,  by  its  minister, 
testifies  its  beHef  in  this  sublime  fact.  And  in  tiie 
bread  I  find  my  Lord's  sign,  assuring  me  before 
earth  and  heaven  that  I  may  feed  on  my  divine 
Redeemer,  the  incarnate  God  who  died  and  rose  for 
me,  in  memory  of  Him,  until  I  behold  His  face  in 
His  everlasting  kingdom. 


2l6  THE   CHRISTIAN   DEMOCRACY. 


CHAPTER    XV. 

Saint- Worship. 

IN  the  Mesopotamian  plain  the  old  Assyrian  city 
Warka  has  been  exposed  by  modern  research  to 
the  sun.  Possibly  it  was  the  burial  place  of  the 
central  region  of  the  empire.  Around  it  is  a  circle 
of  tombs  sixty  feet  deep,  corpse  piled  above  corpse, 
the  solitary  dead  of  cities  and  of  generations.  A 
more  ghastly  spectacle  of  mortality  has  never  been 
unearthed.  The  coffins  are  cylinders  of  baked  clay. 
In  many  are  the  remains  of  food  deposited  by  friends 
for  the  relief  of  the  departed.  Here,  then,  we  have 
proof  that  the  ancient  Assyrians  believed  that  the 
spirits  of  the  dead  subsisted  about  the  living,  re- 
tained their  individuality,  and  were  even  liable  while 
bodiless  to  their  old  animal  hunger. 

The  Egyptians  embalmed  their  corpses.  Each 
mummy  in  the  home  was  perpetual  evidence  of 
faith  in  the  existence  of  the  soul  which  had  left  its 
mortal  clay  but  still  hovered  near.  And  this  na- 
tional belief  molded  the  customs  of  the  entire  peo- 
ple, and  especially  expressed  itself  in  their  art,  their 
literature,  and  in  elaborate  services  for  the  dead. 

Grecian  demigods  were  deified  human  heroes. 
Zeus  and  Heracles  and  Athene  represented  mythic 
male  and  female  warriors  elevated  by  battle  exploits 
into  divinities.  Olympus  was  a  celestial  empire 
peopled  with   gods  who  had   been  earthly  ideals. 


SAlNT-WORSHIP.  2l7 

Demons  were  the  spirits  of  the  departed  still  linger- 
ing around  their  former  terrestrial  abodes. 

The  Roman  lemures  and  larvce  seem  to  have 
been  the  souls  of  persons  unburied,  which  wandered 
homeless,  restless,  and  revengeful  until  relieved  by- 
interment  of  the  body  which  had  been  their  habita- 
tion, and  made  happy  by  the  affectionate  offerings 
of  the  family.  Wholly  different  from  these,  the 
Lares  were  the  spirits  of  the  dead  whose  mortal  re- 
mains had  been  piously  reduced  to  ashes  for  the 
urn  or  decently  covered  in  the  grave.  Romans  re- 
garded the  Penates  as  more  especially  the  domestic 
guardians  of  hearth  and  larder.  All  these  good  and 
happy  souls  were  the  gods  of  the  home  and  of  the 
heart  and  life.  They  hovered  about  as  loving  spec- 
tators. They  became  objects  of  affectionate  wor- 
ship. They  were  honored  by  the  rich  with  expen- 
sive and  splendid  mausoleums,  in  which  their  sur- 
viving friends  assembled  to  express  reverence  and 
to  experience  communion.  The  whole  life  of  each 
Roman  was  thus  connected  with  his  dead. 

Out  of  such  veneration  for  the  departed  grew  the 
idolatry  of  the  ancient  world.  It  sprang  from  the 
most  tender  and  sacred  dispositions  of  the  human 
heart.  Because  men  loved  their  ancestors  they  made 
them  objects  of  worship.  Having  lost  faith  in  the  in- 
visible Creator, they  shaped  visible  images, and  adored 
the  once  visible  dead,  still  living  in  affectionate  re- 
membrance. But,  while  human  love  was  thus  the 
source  of  this  universal  idolatry,  it  degenerated  every- 
where into  the  slavery  of  a  most  abject,  corrupting, 
pitiable,  and  often  loathsome  superstition.  Earth 
passed  into  bondage  to  gods  of  her  own  manufacture. 


2l8  THE   CHRISTIAN   DEMOCRACY. 

Against  the  idolatry  born  in  man  and  prevailing 
over  the  world  the  Bible  is  a  perpetual  protest.  In 
the  Old  Testament  it  caused  the  interminable  con- 
troversies between  Jehovah  and  Israel.  False  gods 
displaced  the  true  God.  A  divided  service  was 
recognized  as  impossible.  Inner  bondage  to  de- 
mons and  images  resulted  in  slavery  to  lust  and 
priest  and  ceremonial.  Under  the  Gospel,  as  under 
the  law,  arose  the  same  tendencies  in  human  nature, 
which  are  ineradicable  except  by  the  divine  grace. 
The  flaming  wrath  of  the  Apocalypse  blazes  against 
idolaters.  And  Arab  and  Turk  have  poured  their 
vials  of  desolating  vengeance  over  those  regions  of 
the  Church  most  devoted  to  saint  worship  and  image 
adoration.  Christian  martyrs  were  substituted  for 
pagan  gods,  and  bones  and  shrines  became  objects 
of  passionate  reverence.  Sacerdotalism  and  ec- 
clesiasticism  erected  no  barriers  against  this  dark 
deluge  of  superstition.  Innumerable  intercessors 
obscured  Christ,  our  sole  divine  Mediator.  The 
chains  of  this  bondage  are  countless  as  the  saints 
on  the  calendars  of  the  Greek  and  Latin  Churches. 
Where  this  slavery  endures  the  Christian  Democ- 
racy is  impossible ;  and  vain  all  attempts  toward 
ecclesiastical  unity  until  idolatry  is  destroyed. 
Let  us,  then,  trace  its  beginnings  in  the  Church, 
and  see  how  it  obscured  salvation  by  faith,  shut 
out  the  Holy  Ghost,  left  men  to  grope  in  their 
own  blindness,  brought  evil  on  nations,  and 
became  the  poisonous  flower  whose  deadly  per- 
fume intoxicated  and  desolated  the  world  for  cen- 
turies. 

As  we  shall  show,  the  most  illustrious  Greek  and 


SAINT-WORSHIP.  SIQ 

Latin  fathers  led  forward  to  superstition.  Yet  often 
in  their  writings  they  rebuked  the  idolatries  en- 
couraged in  their  pulpits.  Justin  Martyr  says  in 
his  Apology,  "  Christians  should  worship  none  but 
God  alone."  Theophilus  of  Autioch  writes,  "God's 
laws  forbid,  not  only  the  worship  of  idols,  but  of  all 
other  creatures — sun,  moon,  and  stars,  heaven  and 
earth  and  sea — and  command  the  worship  of  the 
true  God  alone,  who  is  the  Creator  of  all  things." 
Speaking  of  prayers  for  the  emperor,  Tertullian 
says,  ''  They  asked  these  things  of  the  living  and 
true  God,  because  He  alone  was  able  to  give  them." 
Of  angels  Origen  affirms:  ''They  are  ministering 
spirits  that  bring  the  gifts  of  God  to  us ;  but  there  is 
no  command  in  Scripture  to  worship  or  adore  them. 
When  the  body  is  moved  the  shadow  follows  its 
motion  ;  so,  in  like  manner,  when  we  have  God, 
who  is  over  all,  favorable  to  us  it  follows  that  we 
shall  have  all  his  friends,  both  angels  and  souls  and 
spirits,  favorable  to  us."  We  infer  from  Eusebius 
that  the  use  of  images  and  pictures  came  from  imi- 
tation of  the  pagans.  Describing  a  statue  of  our 
Saviour  at  Caesarea  Philippi,  he  adds,  ''  We  ourselves 
saw  it  when  we  were  staying  in  the  city.  Nor  is  it 
strange  that  those  of  the  Gentiles  who  were  bene- 
fited by  our  Saviour  should  have  done  such  things. 
We  have  learned  that  the  likenesses  of  Paul  and 
Peter  and  of  Christ  Himself  are  preserved  in  paint- 
ings, the  ancients  being  accustomed,  as  is  likely  ac- 
cording to  a  habit  of  the  Gentiles,  to  pay  this  kind 
of  honor  indiscriminately  to  those  regarded  by  them 
as  deliverers."  Whatever  the  practice  of  Augus- 
tine, his  precept  was,  "  Let  not  our  religion  consist 


220  THE   CHRISTIAN  DEMOCRACY. 

in  the  worship  of  dead  men.  They  are  to  be  hon- 
ored for  imitation,  not  worshiped  for  reh'gion." 
And  against  his  own  example  Chrysostom  affirms, 
'*  No  creature  is  to  be  worshiped  of  man,  neither 
things  above,  nor  things  below,  whether  man,  or  de- 
mons, or  angels,  or  archangels,  or  any  other  super- 
nal powers,  but  only  God,  the  Lord  of  all."  The 
Council  of  Laodicea  declared :  "  Christians  ought 
not  to  forsake  the  Church  of  God  and  go  aside  and 
hold  conventicles  to  invocate  or  call  upon  the  names 
of  angels,  which  things  are  forbidden.  If  anyone, 
therefore,  be  found  to  exercise  himself  in  this 
private  idolatry  let  him  be  accused,  because  he 
hath  forsaken  the  Lord  Jesus  Christ,  the  Son  of 
God,  and  gone  over  to  idolatry." 

Yet,  despite  these  warnings  of  fathers  and  the 
commands  of  Scripture  and  the  decrees  of  Councils, 
the  worship  of  demons  and  images  became  universal 
over  Christendom.     Its  beginnings  we  trace  in 

Epiphanius. 

This  writer  gives  us  proof  of  the  existence  of  the 
superstition  he  opposed.  It  began  in  the  worship 
of  the  Virgin.  She  seems  to  have  been  first  adored 
by  Arabian  Christians.  Following  the  old  idolatries, 
they  offered  her  cakes  under  the  name  of  the  queen 
of  heaven.  Epiphanius  denounced  their  oblations 
to  Mary  as  a  heresy,  impious  and  abominable. 
He  declared  their  worship  a  fulfillment  of  Paul's 
prophecy  and  a  mark  of  apostasy.  So  soon  began 
that  adoration  of  a  woman  which  has  ensnared  races 
and  generations  and  widely  displaced  the  mediator- 
ship  of  Jesus  Christ ! 


SAINT-WORSHIP.  221 

EUSEBIUS. 
This  greatest  of  the  ancient  ecclesiastical  his- 
torians shows  us  where  the  Christian  idolatries 
originated.  Their  first  place  was  amid  the  tombs. 
Imitating  their  heathen  ancestors,  the  disciples  of 
our  Lord  assembled  to  commune  with  the  departed 
while  surrounded  by  their  graves  and  monuments. 
The  impulse  to  the  custom  seemed  to  be  a  com- 
mendable affection  and  veneration.  But  the  in- 
veterate pagan  tendencies  were  recalled,  vivified, 
and  exaggerated  with  idolatrous  excesses  which 
had  the  approval  of  Augustine  himself.  Eusebius 
commends  a  practice  whose  results  he  did  not  fore- 
see, saying :  ''  These  things  are  befitting  upon  the 
decease  of  the  favorites  of  God,  whom  you  may 
properly  call  champions  of  the  true  religion,  whence 
it  is  our  custom  to  assemble  at  the  sepulchers  to 
make  our  prayers  beside  them  and  honor  their 
blessed  souls." 

Theodoret. 

He,  with  Eusebius,  Socrates,  and  Sozomen,  shines 
in  the  record  of  the  original  historians  of  the  ancient 
Church.  And  from  him  we  learn  that  with  deliber- 
ate purpose  the  ecclesiastical  teachers  of  the  second 
and  third  centuries  sought  to  popularize  Christianity 
by  mingling  with  it  heathen  usages,  and  to  draw  the 
multitude  from  temples  to  churches.  Pagans  were  to 
seethe  new  religion  in  their  own  old  forms,  and  their 
familiar  deities  were  to  be  supplanted  by  Christian 
martyrs.  How  subtle  the  temptation  and  how  cor- 
rupting its  fruits  !  Theodoret  exhibits  the  policy  of 
illustrious  fathers,  who,  compromising  with  idolatry, 
overwhelmed  the    Church   with   superstition.     He 


222  THE   CHRISTIAN   DEMOCRACY. 

says  :  ''  They  who  are  well  pray  for  the  continuance 
of  health,  and  they  who  have  been  long  sick  pray 
for  recovery;  the  barren  pray  for  children,  and 
they  who  make  long  journeys  desire  them  to  be 
their  companions  and  guides  by  the  way,  not  going 
to  them  as  gods,  but  applying  to  them  as  divine 
men,  and  beseeching  them  to  become  intercessors 
for  them  with  God.  The  martyrs  have  evidently 
blotted  out  from  the  minds  of  men  the  memory  of 
those  who  were  called  gods.  Instead  of  the  feasts 
of  Jupiter  and  Bacchus,  we  now  celebrate  those  of 
Peter,  Paul,  Thomas,  and  the  other  martyrs.** 

Apostolical  Constitutions. 

These  ecclesiastical  fabrications  became  univer- 
sally accepted ;  and  we  see  in  them  how  soon 
prayers  for  the  dead  were  introduced  into  the  old 
liturgies  and  speedily  changed  into  prayers  to  the 
dead.  "■  We  offer  unto  Thee  for  all  Thy  saints  that 
have  lived  well-pleasing  in  Thy  sight  from  the  founda- 
tion of  the  world  ;  for  patriarchs,  prophets,  holy  men, 
apostles,  martyrs,  confessors,  bishops,  presbyters, 
deacons,  subdeacons,  readers,  singers,  virgins,widows, 
laymen,  and  all  whose  names  Thou  knowest." 

Tertullian. 

This  powerful,  but  eccentric,  writer  shows  how 
the  custom  of  supplications  and  offerings  for  the 
departed  prevailed  over  the  Church.  He  says, 
''  Every  woman  prayed  for  the  soul  of  her  deceased 
husband  ;  the  husband  prayed  for  the  soul  of  his 
wife  and  offered  oblations  for  her."  Arnobius  said 
that  Christians  prayed  for  the  living  and  the  dead. 


saint-worship.  223 

Cyril  of  Jerusalem. 

"  We  offer  Thee  this  sacrifice  in  memory  of  all 
those  who  are  fallen  asleep  before  us,  first  patriarchs, 
prophets,  apostles,  and  martyrs,  that  God  by  their 
prayers  and  supplications  may  receive  our  supplica- 
tions." And  in  the  same  way  the  ancient  liturgies 
under  the  names  of  Basil,  Chrysostom,  and  Gregory 
Nazianzen  had  prayers  for  the  saints,  including  the 
Virgin  Mary. 

Ambrose. 

The  Bishop  of  Milan  had  been  a  man  of  the 
world.  While  yet  an  unbaptized  laic  a  popular 
whim  elevated  him  to  the  episcopacy.  He  soon 
showed  himself  a  ruler,  a  writer,  and  an  orator.  On 
the  list  of  Latin  fathers  is  but  one  name  more  bril- 
liant than  Ambrose  of  Milan.  He  was  vigorous  in 
genius,  dignified  in  character,  successful  in  adminis- 
tration. The  learned  Ussher  found  two  manuscripts 
ascribing  the  "  Te  Deum  "  to  Nicetus,  Bishop  of 
Treves,  A.  D.  535  ;  but  Ambrose  is  usually  esteemed 
the  author  of  that  majestic  hymn  to  the  Trinity. 
Whatever  the  truth  of  the  tradition,  in  proportion 
to  his  splendid  gifts  is  the  Bishop  of  Milan  responsi- 
ble for  urging  the  Church  down  the  precipice  of 
superstition  into  a  midnight  of  idolatry.  His  cathe- 
dral was  to  be  dedicated  in  his  episcopal  city.  But 
Milan  could  boast  no  martyrs.  Blood  and  bones 
and  shrines  were  needed  to  attract  the  populace, 
and  rival  more  favored  churches.  Demand  created 
supply.  The  night  before  the  consecration  arrives. 
A  few  hours  until  the  service,  and  no  martyrs ! 
Before  the  dawn  Ambrose  has  an  opportune  vision. 


224  THE   CHRISTIAN   DEMOCRACY. 

Two  saints  appear  in  his  dreams.  They  tell  him 
where  to  find  their  buried  bodies.  Ambrose  goes 
to  the  place  the  martyrs  have  revealed.  He  causes 
the  earth  to  be  opened.  Lo  !  What  appear  ?  Two 
gigantic  headless  skeletons,  in  blood  fresh  after  fifty 
years!  The  cathedral  will  have  a  crowd  this  morn- 
ing, and  Milan  be  illustrious  and  enriched  by  its 
martyrs  !  Innumerable  miracles  follow.  A  rush  to 
the  new  shrines !  St.  Gervasius  and  St.  Protasius 
from  that  morning  have  been  famous,  and  are  found 
even  on  the  Anglican  calendar.  Augustine  informs 
us  that  a  blind  butcher  was  restored  to  sight  by  the 
relics  of  these  saints  and  taken  to  reside  within  the 
sacred  precincts  of  his  cathedral,  less  exposed  than 
in  his  shop  to  the  cynical  Arians  and  skeptical 
pagans.  Did  he  furnish  the  blood  for  the  graves  ? 
Was  he  conveniently  retired  and  pensioned  for  his 
fraud  ?  And  was  the  Bishop  of  Milan  the  contriver 
of  such  an  imposture?  The  facts,  taken  together, 
leave  an  indelible  impression  against  Ambrose. 
In  that  age  pagan  dishonesty  had  followed  pagan 
superstition  into  the  Church,  and  for  pious  ends 
ecclesiastics  corrupted  manuscripts,  fabricated  testi- 
monies, and  prepared  for  the  grosser  impositions  of 
mediaeval  monks. 

In  a  letter  to  his  sister  Ambrose  magnifies  the 
glory  of  his  discovery  by  quoting  from  his  Milan 
address  on  the  grand  occasion : 

*'  The  martyrs  have  risen.  You  yourselves  have 
seen  many  freed  from  demons  and  relieved  of  the  in- 
firmities under  which  they  labored  by  applying  their 
hands  to  the  pall  of  the  saints,  many  healed  by  the 
mere  shadow  of  saints'  bodies.     Coverlets  of  the 


SAINT-WORSHIP.  22$ 

inviolable  relics  are  sought  for  as  having  become  by 
mere  contact  capable  of  curing  disease.  Let  all 
understand  what  sort  of  champions  we  desire  !  Let 
them  come  now  and  see  my  bodyguards !  With 
such  an  army  I  do  not  deny  that  I  am  surrounded." 

Augustine. 

We  have  before  given  a  sketch  of  this  noble  and 
gifted  man,  great  in  learning,  keen  in  argument,  sur- 
passing in  theological  discernment,  copious  and 
lofty  and  fascinating  in  his  eloquence,  and  yet  a  vic- 
tim of  a  superstitious  and  fraudulent  age.  How 
could  so  sublime  an  intellect  enslave  itself  to  degrad- 
ing popular  puerilities  ?  Did  he,  too,  descend  to 
pious  imposture  ?  To  draw  from  heathen  shrines 
and  heretical  assemblies,  was  he  willing  to  extol  the 
orthodox  dead  and  magnify  the  healing  virtues  of 
bones?  For  the  time  he  succeeded.  Applauding 
crowds,  to  behold  miracles,  filled  the  churches. 
Revenues  were  increased  and  fame  manufactured. 
But  from  the  seed  sown  by  Augustine  what  a  har- 
vest of  monkish  imposture  !  In  his  Confessions  how 
nobly  he  records  his  testimony  against  the  very 
superstitions  he  encouraged  in  his  pulpit !  He 
asks :  "■  Whom  shall  I  look  to  as  a  mediator  ?  Shall 
I  go  to  angels?  Many  have  done  this,  and  deserve 
to  be  the  sport  of  illusions  which  they  loved."  A 
great  part  of  the  City  of  God  is  ridicule  and  denun- 
ciation of  classic  divinities.  It  seems  impossible 
that  the  most  illustrious  defender  of  the  faith  should 
at  the  same  time  be  an  abettor  of  imposture.  Was 
he  dupe  or  deceiver  ?  We  have  an  ecclesiastical 
enigma.     Augustine  at  the  same  time  illuminated 


226  THE   CHRISTIAN  DEMOCRACY. 

the  Church  from  the  Bible  and  brought  over  it  the 
midnight  shadow  of  superstition.  The  City  of  God 
is  his  most  brilliant  work.  How  wonderfully  it 
contrasts  the  passing  splendor  of  imperial  dominion 
with  the  everlasting  glory  of  the  Christian  Com- 
monwealth !  Yet  it  is  in  this  mature  and  magnifi- 
cent treatise  that  we  have  the  most  painful  evidence 
of  a  debasing  credulity.  A  mother,  Augustine  says, 
brought  to  St.  Stephen's  shrine  her  dead  child.  It 
came  to  life.  It  was  baptized.  It  expired  and  went 
to  the  bosom  of  the  martyr.  Pages  in  the  immortal 
work  humiliate  us  with  narrations  of  cures  by 
bones  of  saints  and  shrines  not  exceeded  in  puerile 
credulity  by  mediaeval  legend  or  our  modern  Alban 
Butler.  One  narration  we  will  give  which  illustrates 
a  chapter  in  the  City  of  God.  Augustine  informs  us 
that  an  old  tailor  in  Hippo  had  lost  his  cloak.  In 
his  distress  he  did  not  ask  God  to  supply  his  need. 
He  supplicated  dead  saints,  just  as  his  pagan  ances- 
tors petitioned  deified  heroes.  Our  tailor  with  loud 
voice  cries  to  the  Twenty  Martyrs.  His  prayers  are 
answered.  Soon  after,  Augustine  informs  us,  a  fish 
was  tossed  by  the  waves  gasping  on  the  shore.  It 
was  sent  by  the  Twenty  Martyrs  to  the  tailor.  He  was 
alert  to  seize  his  prize,  sold  it,  and  with  the  money  he 
received  bought  wool  from  which  his  wife  spun  him 
a  cloak.  What  a  prodigy  with  which  to  adorn  the 
sublime  pages  of  the  City  of  God! 

Basil. 

At  Sebaste  in  winter  forty  Christians  had  been 
exposed  on  the  ice.  In  the  distance  the  pagans  had 
kindled  a  bright  fire  and  spread  a  tempting  feast. 


SAINT-WORSHIP.  22/ 

Here,  freezing  and  starvation  ;  there,  warmth  and 
luxury !  But  to  approach  the  blaze  and  partake  of 
the  dainties  was  to  turn  from  Christ  and  acknowledge 
heathen  gods.  One  shivering  wretch  was  overcome. 
Maddened  with  cold  and  hunger,  he  left  his  fellows; 
he  crawled  over  the  ice ;  he  reached  the  cheerful 
fire  and  loaded  table.  But  just  as  he  was  about  to 
eat  he  expired.  Notwithstanding  the  defection  of 
one  the  faithful  company  were  styled  in  legend  the 
"  Forty  Martyrs."  They  became  famous  interces- 
sors between  God  and  His  Church,  and  thus  gave 
increasing  darkness  to  the  cloud  with  which  Chris- 
tian idolatry  was  obscuring  Jesus  Christ,  our  sole 
Mediator.  And  Basil,  educated  from  his  youth  in 
the  learning  of  his  times ;  Basil,  ten  years  student 
in  classic  Athens  ;  Basil,  shining  in  piety  and  learn- 
ing and  eloquence  ;  Basil,  wisest  of  Greek  fathers — 
Basil,  by  his  eulogy,  led  the  people  to  saint-worship  ! 
Hear  his  glowing  words — how  inflaming  to  the 
populace !  Addressing  the  Forty  Martyrs,  Basil 
exclaims : 

**  O  holy  choir!  O  sacred  band!  O  unconquer- 
able phalanx !  O  common  guardians  of  the  hu- 
man family!  kind  participants  of  our  cares!  most 
potent  advocates !  stars  of  the  world !  flowers 
of  the  Churches !  army  of  the  triumphant !  choir 
of  those  praising  God ! — here  are  these  forty 
emitting  one  voice  of  supplication !  Whoever  is 
pressed  by  some  extremity,  to  these  let  him  fly! 
Whoever  again  rejoices,  to  these  let  him  run !  This 
one,  that  he  may  be  liberated  from  evils ;  and  that 
one,  that  he  may  endure  in  adversities.  A  woman 
is  heard  for  her  children,  for  her  husband  abroad. 


228  THE    CHRISTIAN    DEMOCRACY. 

that  he  may  return ;  or  sick,  that  he  may  be  re- 
stored. With  these,  to  the  martyrs  we  pour  our 
prayers." 

Gregory  Nazianzen. 

Brother-star  of  Basil !  With  him  a  brilliant  of 
the  first  magnitude  in  the  Oriental  galaxy — alas, 
dimmed,  too,  with  mists  from  the  rising  Christian 
idolatries!  In  his  sermon  on  Athanasius  it  is  thus 
Nazianzen  addresses  the  departed  Bishop  of  Alex- 
andria :  "  O  dear  and  sacred  head  !  O  that  thou, 
benignant  and  placid,  wouldst  look  from  above  and 
govern  this  people  !  Me  hold  in  life  and  feed  with 
the  flock ! " 

Before  his  conversion  Ambrose  of  Milan  had  pas- 
sionately loved  a  lady.  She  repelled  his  advances 
by  praying  the  Virgin  to  deform  her  beauty  and 
thus  save  her  from  her  importunate  admirer.  This 
petition  to  Mary  Nazianzen  applauds  in  his  oration 
on  Cyprian,  to  whom  he  thus  appeals:  **And  thou 
from  thy  seat  look  down  on  us  propitiously,  aid- 
ing us  in  the  government  of  the  flock  !  I  am  per- 
suaded that  our  father's  intercessions  avail  us  more 
than  his  teaching  did  when  present  in  the  body. 
Now  that  he  has  got  near  to  God,  has  shaken  off 
the  fetters  of  the  body,  and,  free  from  the  mind  of 
earth,  approaches,  naked,  the  naked  and  most  per- 
fect mind." 

Gregory  Nyssen. 

In  him  we  have  a  third  star  in  the  splendid  East- 
ern heavens.  His  light,  too,  shines  on  the  down- 
ward path  into  the  long  night  of  universal  idolatry. 
In  his  oration  on  ''  Ephraim  Cyrus"  Nyssen  illus- 
trates the  potency  of  prayer  by  the  successful  invo- 


SAINT-WORSHIP.  229 

cation  of  this  departed  saint.  A  man  had  been  lost. 
He  was  proceeding  on  his  doubtful  way.  A  sudden 
inspiration  seizes  the  hesitating  traveler.  In  his 
perplexity  he  forgets  God,  and  cries,  "  Holy  Ephra- 
im,  help  me  !  "  Nyssen  says  of  this  petitioner  of 
saints,  ''  Defended  by  this  guardianship,  beyond 
hope,  he  was  restored  to  his  country."  Hear  now 
our  orator  invoking  the  shade  of  the  megalomartyr 
Theodorus!  "  Whether  thou  dost  dwell  in  sublime 
ether,  or  dost  traverse  some  celestial  circle,  or  stand 
chosen  by  God  in  a  choir  of  angels,  come  to  us  who 
honor  thee,  an  invisible  friend  !  Intercede  and  pray 
for  our  country  with  the  common  King  and  God ! 
Compel  the  choir  of  thy  brother  martyrs,  and  with 
all  intercede  together!  The  prayers  of  the  multitude 
of  the  just  will  wash  away  the  sins  of  the  people. 
Admonish  Peter,  excite  Paul,  also  John  the  theolo- 
gian and  beloved  disciple !  " 

Chrysostom. 

Basil  and  the  Gregories  were  Oriental  stars ;  but 
Chrysostom  was  the  sun  among  the  orators  of  the 
Eastern  Church.  Spots  dim  his  brilliance.  His 
pulpit  in  Constantinople  was  a  seat  of  power.  By 
him  in  the  Church  was  revived  and  rivaled  the 
ancient  eloquence  of  Greece.  Emperor,  court,  and 
populace  came  under  the  spell  of  his  genius.  He 
dazzled  and  delighted  enthusiastic  assemblies,  and 
his  cathedral  often  rang  with  applause.  A  pure  life 
energized  his  magnificent  oratory.  His  language 
glows,  his  imagery  is  copious  and  splendid,  and  his 
persuasiveness  like  the  musical  flow  of  a  wide  and 
gentle  river,  while  he  could  dash  himself,  also,  into 


230  THE  CHRISTIAN   DEMOCRACY. 

a  torrent  of  overwhelming  invective.  Sometimes 
Chrysostom  resembles  an  evening  cloud  gorgeous 
in  the  sun,  and  again  the  thundering  heavens  flash- 
ing with  lightning.  How  sad  that  this  peerless 
genius  should  have  given  impetus  to  the  spreading 
idolatry ! 

Bent  on  suicide,  two  young  women  plunged  into 
a  river.  To  save  these,  her  daughters,  by  baptism, 
the  mother  dashed  after,  knowing  that  her  own 
death  was  inevitable.  She  succeeded  in  casting  on 
the  sinking  suicides  the  water  supposed  to  be  eternal 
life,  and  all  three  perished  together  in  the  waves. 
In  the  gasps  of  death,  not  by  inner  conversion,  but 
an  outer  sprinkling,  these  desperate  girls  were  be- 
lieved to  be  married  to  Christ.  Charity  in  silence 
might  throw  over  them  a  modest  mantle.  But  no  ! 
This  baptism  of  suicides  is  glorified  in  the  Church. 
The  mother  and  her  daughter  are  translated  to 
paradise,  worshiped  as  martyrs  enrolled  on  the 
Oriental  calendar,  and  made  famous  over  earth  for 
all  generations.  Their  shrines  became  popular  re- 
sorts, whence  flowed  to  the  people  innumerable 
benefits.  Did  Chrysostom  rebuke  the  superstition  ? 
He  helped  it  with  all  the  vigor  of  his  episcopal  in- 
fluence and  efflorescent  oratory.  It  is  largely  to 
his  eloquence  that  the  saints  Bernice  and  Prosdoce 
were  rescued  from  oblivion  in  their  baptismal  waters, 
and  their  names  made  pure  and  immortal  for  the 
adoration  of  ages.  You  will  not  doubt  this  inference 
when  you  read  his  glowing  eulogium. 

"  You  are  inflamed,"  Chrysostom  exclaims, ''  with 
a  passionate  affection  toward  these  saints.  Let  us, 
then,  with  the  very  fire  of  love  fall  down   before 


SAINT-WORSHIP.  2  3 1 

their  relics  !  Let  us  embrace  their  shrines  !  Let  us 
beseech  them  !  Let  us  invoke  them  that  they  would 
deign  to  become  our  patrons !  They  bear  the  mar- 
tyr marks  of  Christ  and,  while  showing  these  martyr 
marks,  are  able  to  persuade  the  King  to  anything. 
Since,  then,  their  power  is  such,  and  such  their  favor 
with  God,  when  we  have  with  a  continual  assiduity 
and  a  perpetual  frequenting  of  their  society  made 
ourselves,  as  it  were,  their  familiar  friends,  we  shall 
obtain  for  ourselves  the  loving  kingdom  of  God." 

For  the  mediatorship  of  his  divine  Saviour  our 
orator  of  the  mouth  of  gold  substitutes  the  inter- 
cessions of  a  pair  of  baptized  suicides  !  Such  the 
result  when  Grecian  eloquence  displaces  Holy 
Scripture !  God's  word  must  be  the  pulpit's  argu- 
ment. 

In  praise  of  the  holy  megalomartyr  Drosis,  Chrys- 
ostom  bursts  forth :  *'  Myriads  of  the  dead  strew 
the  surface  of  the  earth,  and  upon  these  demons 
hold  their  seat  ;  but  when  any  bones  of  martyrs  are 
dug  up  how  do  these  take  their  flight  as  from  fire 
or  some  intolerable  torments  !  O  wonderful  Pyre  ! 
What  a  treasure  does  it  contain — that  dust,  those 
ashes  more  precious  than  any  gold,  more  fragrant 
than  any  perfumes,  more  estimable  than  any  jewels  ! 
For  that  which  no  treasure  or  gold  is  able  to  effect 
do  the  relics  of  the  martyrs  effect  !  " 

Before  a  splendid  assemblage  in  his  cathedral  our 
orator  exclaims :  '^  The  bodies  of  saints,  better 
than  any  munitions  of  adamant,  better  than  im- 
perishable ramparts,  wall  about  our  city,  nor  do 
they  merely  repel  the  assaults  of  visible  enemies, 
but  also  the  machinations  of  invisible  demons,  and 


232  THE  CHRISTIAN  DEMOCRACY. 

subvert  and  dissipate  all  the  frauds  of  the  devil.  If 
at  any  time  the  Lord  of  all,  by  the  abounding  of 
iniquity,  be  incensed  against  us  we  may  be  able,  by 
thrusting  these  bodies  before  us,  immediately  to 
render  Him  propitious  to  our  city." 

Imagine  Chrysostom  in  his  cathedral  pulpit !  He 
is  announced  to  preach  on  the  day  of  one  of  the 
martyrs  whose  eulogies  we  have  selected.  Con- 
stantinople is  stirred  with  the  expectation  of  his 
eloquence.  After  a  riot  of  wild  and  bloody  amuse- 
ment the  circus  empties  its  cruel  crowd  into  the 
church.  In  glittering  robes  and  a  blaze  of  gems 
and  colors,  amid  clouds  of  incense  and  melodies  of 
music,  priests  and  bishops  enter  the  edifice  and  be- 
neath crosses  and  banners  march  down  the  aisle  to 
their  seats  and  thrones.  When  the  ecclesiastical 
spectacle  has  ceased  to  dazzle,  the  emperor  appears 
in  the  yet  more  magnificent  display  of  his  imperial 
majesty.  Around  are  the  shrines  and  pictures  and 
statues  of  martyrs.  Heaven  and  earth  unite  in  this 
Oriental  pomp.  Human  genius  has  exhausted  it- 
self to  delight  eye  and  ear  and  imagination.  Now 
Chrysostom  arises  in  his  pulpit.  As  he  stands  and 
surveys  the  imposing  scene  the  orator  commands 
the  assembly  into  silence.  He  then  bursts  forth  to 
extol  the  dead  and  invoke  their  intercession.  Em- 
peror, court,  ecclesiastics,  people  fill  the  cathedral 
with  their  wild  applause.  The  influence  of  the  scene 
and  sermon  passed  beyond  the  brilliant  hour.  It 
stamped  all  succeeding  ages.  It  molded  the  worship 
of  both  Greek  and  Latin  Churches.  It  is  visible  still 
on  the  Anglican  calendar,  and  is  seductive  to  men 
who  are  under  a  solemn  vow  to  Protestant  Articles. 


SAINT-WORSHIP.  233 

The  Celestial  Hierarchy. 
With  this  title  a  book  appeared  in  Constantinople 
during  the  first  half  of  the  sixth    century.     It  bore 
the  name  of  Paul's  proselyte,  Dionysius  the  Areopa- 
gite.     Such   an   authorship,  however  doubtful,  was 
venerable.     Afterward  the   Byzantine  emperor  pre- 
sented a  copy  of  the  work  to  Louis  the  Pious,  then 
on  the  throne  of  France.     A  translation  was  made 
by  the  famous    Erigena.     Thus  the  book   became 
the  possession  of  Christendom.    Its  influence  on  the 
Church  can  scarcely  be  exaggerated.     The  Celestial 
Hierarchy  exalts  the  Trinity  to  an  eminence  of  un- 
approachable glory.     Far  below  its  sublime  height,' 
rank  after  rank,  are  arranged  the  inferior  orders  of 
creation.      In  their  circle  of  being  bishops,  priests, 
and  deacons  correspond  to  the  three  persons  in  the 
Godhead.     Mary,  queen   of  heaven,  sits  enthroned 
high    over   innumerable    saints    and    angels.     Her 
adoration  this  book  intensified  into  a  passion.     On 
the  banner  of  the    emperor   floated   the  image  of 
Mary.     She  was  protectress  of  the  imperial  capital. 
Each  knight  became  her  sworn  servant.     Shield  and 
standard  flamed  with  her  image.    To  her  the  warrior 
looked  for  success  in  battle  and  to  her  ascribed  his 
victory.     The  worship  of  Mary  now  became  univer- 
sal.   Nor  was  it  a  solitary  homage.     Saint  after  saint 
crowded  about  the  Virgin  into  Oriental  and  Occi- 
dental calendars.     East  rivaled  West  in  the  fertility 
of  invented  and  worshiped  patrons  and  intercessors. 
Town  vied   with  town,  order  with  order,  kingdom 
with  kingdom,  the  Greek  Church  with  the   Latin 
Church.     Classic  gods  were  dethroned  by  Christian 
saints.     Ecclesiastics  were  the  leaders  of  the  world 


234  THE   CHRISTIAN  DEMOCRACY. 

into  this  idolatry.  But  the  populace  was  permitted 
a  wide  freedom  of  canonization,  and  commemora- 
tions of  saints  became  their  grand  occasions  of  cere- 
monial pomp  and  splendor.  Then  the  pope  inter- 
fered to  restrict  this  liberty,  to  demand  money  for 
the  privilege  of  worshiping  the  dead,  and  to  create 
a  new  method  of  replenishing  his  pontifical  coffers. 

Alexander  III. 

This  pope  first  made  canonization  exclusive  in  the 
holy  see.  But  it  was  Urban  VIII  who  decreed  the 
present  mode  of  procedure.  The  process  originates 
with  the  bishop.  He  inquires  into  the  virtues  and 
miracles  of  the  proposed,  and  sends  his  sealed  sen- 
tence to  the  Congregation  of  Rites  at  Rome.  There 
an  examination  is  first  referred  to  the  whole  con- 
clave, and  then  to  a  particular  cardinal.  Ortho- 
doxy, piety,  and  at  least  two  miracles  are  the  essen- 
tial conditions  of  saintship.  If  these  are  established 
the  pope  concludes  the  process.  The  pope  beatifies 
and  canonizes.  The  pope  gives  assurance  to  the 
requisite  miracles.  The  pope  authorizes  the  world 
to  worship.  After  his  brief  follows  a  magnificent 
ceremony.  Nothing  must  be  wanting  in  display 
when  infallible  pontiffs  invite  humanity  to  adore  its 
dead.  A  solemn  procession  moves  onward  ;  images 
of  the  declared  saint  are  uplifted  on  banners ;  when 
the  church  is  reached  the  pontiff  sits  on  his  throne 
and  receives  homage ;  solicitor  and  advocate  fall  at 
his  feet  and  ask  the  canonization.  A  second  and  a 
third  petition  are  presented.  Litanies  are  chanted  ; 
the  Veni  Creator  is  sung,  and  also  the  Te  Detim,  High 
massconcludes  and  solemnizes  the  impressiveservice. 


SAINT-WORSHIP.  235 

But  the  processes  of  beatification  and  canonization 
will  be  best  illustrated  by  a  few  individual  instances. 

Alphonso  Liguori. 

In  A.  D.  1696  he  was  born  at  Naples.  Pius  VII 
in  A.  D.  1816  issued  the  decree  for  his  beatification, 
and  in  1836  Gregory  XVI  proceeded  to  his  canoni- 
zation. Alphonso,  in  his  Glories  of  Mary^  quotes 
St.  Bernardin  of  Siena,  canonized  by  Nicholas  V, 
A.  D.  1450,  at  the  cost  of  five  thousand  ducats  into 
the  Roman  treasury,  and  who  does  not  fear  to  say 
that  "  all,  even  God  Himself,  are  subject  to  the  em- 
pire of  Mary,"  and  that  God  ''  hears  Mary's  prayers 
as  if  they  were  commands."  But  Alphonso  also 
approves  Anselm  where  he  exclaims,  ''  The  Lord,  O 
Mary,  has  so  exalted  thee  that  His  favor  has  ren- 
dered thee  omnipotent."  He  adds:  "In  order  to 
increase  our  confidence  in  Mary,  St.  Anselm  assures 
us  that  our  prayers  will  often  be  more  speedily 
heard  in  invoking  her  name  than  in  calling  on  the 
name  of  Jesus ;  and  the  reason  he  assigns  is  that 
Jesus  being  no  less  our  Judge  than  our  Saviour  He 
must  avenge  the  wrongs  done  Him  by  our  sins, 
while  the  holy  Virgin,  being  solely  our  advocate,  is 
obliged  to  entertain  sentiments  of  pity  toward  us." 
And  Alphonso  illustrates  his  doctrine  by  a  vision. 
Two  ladders  reach  from  earth  to  heaven.  At  the 
top  of  one  ladder  is  Mary,  and  at  the  top  of  the 
other  Jesus.  All  who  climb  the  ladder  of  Mary 
enter,  and  all  who  climb  the  ladder  of  Jesus  fail. 
Bernardin,  Alphonso,  and  Anselm  were  all  canon- 
ized by  popes,  who  are  responsible,  therefore,  for 
the  orthodoxy  of  these  three  saints.     The  doctrine 


236  THE    CHRISTIAN    DEMOCRACY. 

of  the  saints  is  the  doctrine  of  the  popes  who  have 
stamped  on  it  their  infallibility.  And  what  popes 
teach  the  Church  must  receive.  It  is,  then,  the  faith 
and  practice  of  the  Roman  communion  that  it  is  bet- 
ter to  pray  to  Mary  than  to  pray  to  Jesus.  With  such 
pontifical  authority  it  is  not  wonderful  that  the 
papal  Church  glows  with  passionate  devotion  to  the 
Virgin.  The  human  mother  has  widely  displaced 
the  divine  Son. 

BONAVENTURA. 
He  was  canonized  by  Sixtus  IV,  A.  D.  1482. 
Afterward  he  was  enshrined  under  the  altar  of  St. 
Magdalen's  Church.  Miracles  were  wrought  by  his 
bones.  An  edition  of  his  Psalter  appeared  at  Rome 
in  A.  D.  1844,  when  the  city  was  wholly  under  papal 
rule.  This  could  only  have  occurred  with  the  sanc- 
tion of  the  holy  father.  Bonaventura's  Psalter  has,  we 
infer,  therefore,  the  infallible  authority  of  the  pontiff 
who  canonized  its  writer  and  of  the  pontiff  who  per- 
mitted its  publication.  Behind  these  two  pontiffs 
is  the  universal  esteem  of  the  Roman  Church  for  its 
seraphic  doctor.  We  believe  that  the  Psalter  of  Bon- 
aventura  expresses  the  faith  of  the  papal  communion. 
But  in  this  work  whatever  is  spoken  of  God  is  ap- 
plied to  the  Virgin ;  Mary  is  substituted  for  Jeho- 
vah ;  a  creature  is  addressed  as  the  Creator — blas- 
phemy almost  inconceivable,  which  places  a  woman 
on  the  throne  of  the  Sovereign  of  the  universe.  In 
Bonaventura's  Psalter  we  read  :  ''  Mary  is  my  light ! 
Mary  is  my  shepherd  !  Mary  is  my  rock  !  Mary  is 
my  sun,  my  shield,  my  salvation  !  Praise  ye  Mary  ! 
Thank  ye  Mary!  Worship  ye  Mary!"  Also  in 
the   Te  Deum  our  seraphic  doctor  substitutes  Mary 


SAINT-WORSHIP.  237 

for  God !  Nor  does  this  suffice !  The  Lord's 
Prayer  is  perverted  into  idolatry:  "  Our  lady  who 
art  in  heaven,  hallowed  be  thy  name ! "  Human 
blindness  can  proceed  no  farther. 

Roman  Breviary. 

This  shows  that  saint  adoration  pervades  the 
Roman  worship.  It  is  forced  on  all.  The  pope 
cannot  escape  it.  Nor  would  he  dare  liberate  from 
its  obligation.  We  have  in  the  Confiteor,  '*  I  con- 
fess to  Almighty  God,  to  the  blessed  Mary,  ever 
Virgin,  to  the  blessed  Michael  the  Archangel,  to  the 
blessed  John  the  Baptist,  the  holy  apostles  Peter 
and  Paul,  all  the  saints,  and  you,  father."  The 
Litany  begins,  **  St.  Lawrence,  pray  for  us,"  and 
ends,  **  All  ye  saints  of  God,  make  intercession  for 
us  ;  "  while  between  these  petitions  about  thirty 
saints  are  supplicated,  besides  all  holy  bishops,  con- 
fessors, doctors,  priests,  monks,  and  nuns.  On  the 
title-page  of  the  Breviary  are  the  names  of  three 
infallible  pontiffs,  who  affirm  what  it  expresses. 
Some  addresses  to  the  Virgin  come  next  after 
Bonaventura :  "  If  the  winds  of  temptation  arise, 
if  thou  run  on  the  rocks  of  tribulation,  look  to 
the  star,  call  upon  Mary  !  If  thou  art  tossed  on 
the  waves  of  pride,  ambition,  detraction,  envy,  look 
to  the  star,  call  upon  Mary  !  If  anger  or  avarice  or 
the  temptation  of  the  flesh  toss  the  bark  of  thy 
mind,  look  to  Mary!  If,  disturbed  by  the  great- 
ness of  thy  sins,  troubled  at  the  defilement  of  thy 
conscience,  affrighted  at  the  horrors  of  judgment, 
thou  beginnest  to  be  swallowed  up  in  the  gulf  of 
sadness,  the  abysses  of  despair,  think  upon  Mary! 


238  THE   CHRISTIAN   DEMOCRACY. 

Invoke  Mary  !    Let  her  not  depart  from  thy  mouth! 
Let  her  not  depart  from  thy  heart !  " 

Council  of  Trent. 

In  its  decrees  we  have,  formulated,  the  doctrine 
of  the  Roman  Cathoh'c  Church,  which  binds  popes, 
cardinals,  bishops,  priests,  and  all  of  the  two 
hundred  millions  of  the  world's  population  claimed 
to  be  under  the  sway  or  influence  of  the  holy 
father.  Tridentine  declaration  is  irrepealable  and 
universal  law.  At  its  twenty-fifth  session  the 
Council  enjoined  ecclesiastics  ''  to  instruct  the  faith- 
ful concerning  the  invocation  and  intercession  due 
the  saints,  the  honor  due  to  relics,  and  the  careful 
use  of  images,  teaching  them  that  the  saints,  who 
reign  together  with  Christ,  offer  their  prayers  to  God 
for  men  ;  that  it  is  a  good  and  useful  thing  sup- 
pliantly  to  invoke  them  and  to  flee  to  their  prayers, 
help,  and  assistance,  because  of  the  benefits  be- 
stowed by  God  through  His  Son  Jesus  Christ  our 
Lord,  who  is  our  only  Redeemer  and  Saviour  ;  and 
that  those  men  are  of  impious  sentiments  who  deny 
that  the  saints  who  enjoy  eternal  happiness  are  to 
be  invoked."  And  this  worship  of  the  dead  is  en- 
joined on  mankind  under  anathema  ! 

The  Greek  Church. 

In  its  Menceay  which  resembles  the  Roman  Bre- 
viary, we  read :  '*  Virgin,  blessed  of  God  as  a  be- 
nevolent advocate,  thou  that  art  proclaimed  by  the 
faithful,  mother  of  God,  presenting  our  prayers  to 
the  Creator,  procure  propitiation  for  thy  servants, 
as  the  all-sufficient  propitiation  and  salvation  of  our 


SAINT-WORSHIP.  239 

souls!  At  thy  intercession,  O  spotless  Virgin,  to 
the  Word  that  was  born  of  thee,  loose  me  from 
the  bands  of  my  sins  and  save  me,  lady,  by  thy 
prayers  !  " 

At  the  annual  solemnities  of  Orthodox  Sunday, 
against  all  who  refuse  the  use  of  images  we  have 
thunders  of  eternal  damnation  loud  and  terrible,  as 
those  which  for  more  than  three  centuries  have 
been  reverberating  from  the  Alpine  rocks  about 
Trent.  Like  the  Latin,  the  Greek  Church  bids 
worship  her  pictured  gods  or  be  cursed  forever: 
''  To  them  that  will  not  introduce  by  means  of  icons 
the  grace  manifested  by  that  prophet,  to  them  that 
will  not  endure  to  see  in  icons  these  works  done  for 
the  salvation  of  the  whole  world,  and  honor  them 
not,  nor  adore  them,  anathema!  anathema! !  anath- 
ema!!!'' 

Alban  Butler. 

No  man  who  has  not  examined  his  work  can 
know  the  life  of  the  Roman  Catholic  Church.  It 
exists  in  one  edition  as  two  ponderous  pictured 
volumes,  which  might  be  mistaken  each  for  a 
Protestant  Bible.  These  contain  the  lives  of  two 
thousand  saints,  many  of  whom  were  canonized  by 
popes  and  thus  recommended  to  the  worship  of 
priest  and  people.  Alban  Butler  may  almost  be 
considered  the  Roman  Bible,  and  our  American 
edition  is  indorsed  by  all  the  Irish  prelates  and  the 
Archbishop  of  New  York.  We  have  here  the 
source  of  the  saint  legends  which  circulate  in  nun- 
neries, in  convents,  in  monasteries,  in  families,  and 
which  mold  the  minds  of  children  and  the  lives  of 
millions.     The  pulpit,  too,  uses  them  to  enforce  and 


240  THE   CHRISTIAN   DEMOCRACY. 

illustrate  its  instructions.  Thus,  instead  of  Scrip- 
ture, Alban  Butler  has  infused  himself  into  the  very 
blood  of  the  Roman  Church  in  all  lands  for  genera- 
tions. Out  of  innumerable  prodigies  I  will  select 
one  from  his  pages,  that  we  may  see  on  what 
legends  millions  of  Christians  in  our  world  feed 
themselves  in  time  as  a  preparation  for  eternity. 

Raymond  is  a  typical  Roman  saint,  who,  Butler 
informs  us,  spread  his  cloak  on  the  sea,  tied  one 
corner  to  a  staff  for  a  sail,  made  the  sign  of  the 
cross,  stepped  on  his  floating  garment,  and  in  six 
hours  was  wafted  over  the  waves  sixty  leagues  from 
Majorca  to  Barcelona.  We  are  informed  that  a 
chapel  and  a  tower  built  on  the  spot  where  the 
saint  landed  have  transmitted  to  posterity  the 
memory  of  the  miracle.  This  relation  is  taken  by 
Butler  from  the  bull  which  declares  the  canonization 
of  the  saint.  It  was  Clement  VIII  who  investigated 
the  life  of  Raymond,  was  convinced  of  his  miracles, 
and  recommended  him  as  a  patron  and  intercessor 
for  all  devout  Catholics. 

From  Alban  Butler,  from  breviaries,  and  other 
sources  we  gather  the  peculiar  offices  and  functions 
of  the  dead  men  and  women  who  are  constantly 
invoked  by  papists  in  all  lands  and  ages  and  who 
give  deepest  impress  to  the  worship  of  millions. 
Supplicated  every  day,  every  hour,  every  moment 
are  St.  Crispin,  the  patron  of  shoemakers ;  St.  Clem- 
ent, of  tanners  ;  St.  Nicholas,  of  sailors  ;  St.  Jerome, 
of  printers;  St.  Joseph,  of  carpenters  ;  St.  Anthony, 
of  grocers  ;  St.  Blaise,  of  wool  combers  ;  St.  Cath- 
arine, of  spinners;  St.  Eloy,  of  blacksmiths;  St. 
Francis,  of  butchers ;    St.  Gutman,  of  tailors ;  St. 


SAINT-WORSHIP.  24I 

Gore,  of  potters;  St.  Hilary,  of  coopers;  St. 
John,  of  booksellers ;  St.  Leodaga,  of  drapers ; 
St.  Leonard,  of  locksmiths ;  St.  Peter,  of  fishmon- 
gers ;  St.  Sebastian,  of  pin  makers ;  St.  Stephen,  of 
weavers;  St.  Hubert,  of  bakers;  St.  William,  of 
hatters ;  and  St.  Gertrude,  of  rat  catchers. 

Pio  NONO. 

Giovanni  Mastai  Ferretti  was  born  in  Sinigaglia, 
eastern  Italy,  May  13,  1792.  Count  Girolamo, 
his  father,  was  mayor  of  the  city.  His  mother 
was  a  gifted  and  noble  woman.  The  view  of  sea 
and  plain  and  mountain  about  his  native  place  in- 
spired the  youth,  and  the  scene  of  varied  and  glow- 
ing beauty  must  have  remained  vivid  even  amid  the 
chill  of  age.  His  parents  were  devoted  to  the  ed- 
ucation of  Giovanni.  At  the  College  of  Volterra, 
perched  high  in  its  mountain  solitude,  he  studied 
six  years.  Noble  in  birth,  person,  and  disposition, 
he  gave  himself  to  the  Church.  But  at  sixteen  he 
was  threatened  with  epilepsy.  A  cloud  hung  over 
his  life.  Out  of  its  darkness  came  an  event  which 
shaped  his  character  and  career.  Pius  VH  advised 
for  the  relief  of  the  youth  a  pilgrimage  to  Loretto. 
A  pope  sent  him  for  cure  to  the  shrine  of  the  Virgin 
in  the  holy  house  where  pontiff  and  epileptic  be- 
lieved her  Son  was  born,  and  also  that  the  building 
had  been  transported  by  miracle  from  Palestine  to 
Italy.  Giovanni  went  as  a  pilgrim  with  his  mother 
and  claimed  healing.  Was  it  this  deliverance  that 
kindled  in  his  heart  a  passionate  devotion  to  Mary 
which  was  to  inflame  the  Roman  world  ? 

Loretto  most   probably  left    its  impress  on  the 


242  THE  CHRISTIAN  DEMOCRACY. 

whole  pontificate  of  Pio  Nono,  and  marked  him  as 
the  man  to  complete  a  system  of  worship  that  had 
been  growing  for  centuries.  On  the  doctrine  of  the 
Immaculate  Conception  the  Roman  Church  had 
been  divided.  Long  was  it  a  burning  question  be- 
tween Franciscans  and  Dominicans.  Before  Pio 
Nono  no  pope  had  dared  to  elevate  it  into  an  article 
of  faith.  He  resolved  to  end  the  strife,  and  crown 
with  his  pontifical  infallibility  that  adoration  of 
Mary  which  Epiphanius  rebuked  in  Arabian  Chris- 
tians when  they  gave  her  homage  as  the  queen  of 
heaven.  In  November,  A.  D.  1854,  Pio  Nono  as- 
sembled his  bishops  at  Rome.  They  met  daily  to 
discuss  a  dogmatic  bull.  Cardinals  held  private 
sessions  under  the  direction  of  the  pope.  All  the 
wisdom  of  the  Latin  Church  was  gathered  and  con- 
sulted. On  the  1st  of  December  the  sacred  college 
cast  their  votes.  There  was  no  dissent.  On  the 
8th  St.  Peter's  was  decorated  with  an  unexampled 
splendor.  Two  hundred  bishops  represented  the 
Roman  Catholic  world.  From  every  land  the  laity 
crowded  to  the  spectacle.  A  procession  started 
from  the  Sistine  Chapel  and  passed  through  the 
aisles  of  St.  Peter's  to  a  place  behind  the  high  altar. 
Impressive,  indeed,  the  ecclesiastic  magnificence  ! 
Bishops,  archbishops,  cardinals  sat  around  the  pon- 
tifical throne  on  which  Pio  Nono  stood.  Beneath 
the  sublime  dome  the  pontiff  declared  to  the  vast 
assembly  as  the  infallible  belief  of  the  Roman 
Church  that  '^  the  doctrine  which  says  that  the 
blessed  Virgin  Mary  was  preserved  exempted  from 
the  stain  of  original  sin  from  the  first  instant  of  her 
conception,  in  view  of  the  merits  of  Jesus  Christ, 


SAINT-WORSHIP.  243 

the  Saviour  of  mankind,  is  a  doctrine  revealed  of 
God,  and  which  for  this  reason  all  Christians  are 
bound  to  believe  firmly  and  with  confidence." 

After  this  declaration  the  cannon  of  St.  Angelo 
thundered  over  the  eternal  city.  The  bells  of  Rome 
pealed  with  joy.  On  the  word,  not  of  Scripture, 
but  of  pope,  stands  the  doctrine  of  the  Immaculate 
Conception.  And  this  is  shown  by  pictures  in  the 
Vatican  painted  to  commemorate  the  source  and 
scene  of  the  declaration.  Here  Pio  Nono  is  repre- 
sented as  receiving  in  vision  his  doctrine  from  the 
Virgin,  and  there  as  proclaiming  Mary's  glory  to 
the  world. 

The  same  bold  pontiff  who  made  his  pilgrimage 
to  Loretto  and  decreed  the  Immaculate  Conception 
gave  also  his  sanction  to  Lourdes.  Both  shrines  to 
Mary  were  thus  under  his  infallible  patronage. 
Hence  by  his  papal  encouragement,  in  the  blaze  of 
this  our  brilliant  nineteenth  century,  the  worship  of 
the  Madonna  has  been  intensified  in  the  Roman 
Church. 

On  the  banks  of  Lake  Albano,  lovely  amid  its 
green  as  a  star  in  the  blue  of  heaven,  stands,  amid 
old  ilex  groves,  Castle  Gandolfo,  once  a  pontif- 
ical summer  residence;  and  near  is  a  picturesque 
church.  In  this  classic  spot,  where  Numitor  wor- 
shiped Juno,  I  see  a  crowd  adoring  Mary.  Across 
the  valley,  I  pass  to  Tivoli,  where  the  Anio  thunders 
over  his  precipices  into  vineyards  and  olive  yards, 
and  beholds  the  Virgin  supplicated  as  Vesta  once 
in  her  beautiful  circular,  columned  temple.  Near 
the  villa  of  Varus,  who  led  to  ruin  the  army  of  Augus- 
tus, Mary's   picture  was  found   in    the   Church  of 


244  '^'HE  CHRISTIAN   DEMOCRACY. 

Santa  Maria  di  Quintigliolo.  It  was  taken  to  Tivoli. 
But  in  the  night  it  walked  back  to  its  place,  and 
the  event  is  celebrated  annually,  amid  peals  of 
cannon  and  processions  with  banners,  by  glad,  be- 
lieving, and  adoring  crowds.  I  travel  along  the 
wild  banks  of  the  Anio  to  Subiaco,  near  which  was 
the  Sabine  farm  of  Horace.  Loud  cries  fill  the  air. 
Men  and  women  kneel  before  the  form  of  Mary  in 
an  agony  of  devotion.  Boys  wave  their  caps  and 
scream,  "  Grazia!  grazia!  "  Now  a  procession  is 
formed.  Pictures  and  images  are  carried  by  priests 
and  acolytes  in  full  costume  followed  by  the  pop- 
ulace of  the  town,  bent  and  barefoot,  and  with 
covered  heads,  beseeching  the  Madonna  for  rain. 
I  return  to  the  pontifical  city.  A  crowd  presses 
into  Ara  Coeli.  Men  hold  children  above  their  heads. 
Boys  climb  statues  and  pillars.  It  is  the  evening  of 
Presepio^  and  in  a  grotto  the  Virgin  holds  in  her  lap 
an  image  of  her  infant  Son,  called  Bambino,  resplen- 
dent with  rubies,  emeralds,  and  diamonds,  and  which, 
carried  forth  by  the  bishop,  is  adored  by  the  pros- 
trate multitude. 

Everywhere  in  Rome  I  find  Mary.  Her  worship 
is  mingled  with  the  whole  life  of  the  papal  city. 
Over  the  stable  door,  above  the  garden  gate,  in 
hovel,  store,  and  osteria,  in  the  palaces,  of  pope, 
prince,  and  cardinal,  I  behold  her  picture.  How 
familiar  her  shrine  and  light !  When  peril  threatens 
Mary  is  invoked.  If  life  is  saved  to  Mary  hangs 
the  votive  gift.  To  Mary  the  dying  turns  his  eye. 
Heathen  statues  are  converted  into  images  of  Mary, 
and  in  the  Pantheon  she  has  supplanted  Juno, 
Diana,  and   Minerva.     Greek  and  Latin  Churches 


SAINT-WORSHIP.  245 

have  alike  given  themselves  over  to  Mary,  not  only 
in  decrees  and  confessions,  but  in  their  liturgies  and 
in  the  perpetual  adoration  of  three  hundred  millions 
of  our  earth's  population.  And  all  who  do  not  with 
them  worship  their  saints  and  images  are  under 
their  anathema.  Pope  and  patriarch  curse  unto 
eternal  death  those  who  will  not  bow  and  suppli- 
cate. 

Here  is  the  mountain,  with  its  lightnings  and 
thunders  of  wrath,  that  divides  Christendom  !  A 
mild  pontiff's  smile  will  not  dissolve  such  a  barrier. 
The  questions  involved  in  saint  worship  cannot  be 
answered  by  gracious  looks  and  invitations.  No  ! 
they  are  deep  as  hell  and  high  as  heaven.  They 
connect  themselves  with  our  most  profound  beliefs. 
They  penetrate  the  lives  of  millions.  They  come 
down  to  us  from  centuries  of  protest  red  with 
martyr  fires.  We  believe  in  but  one  Way,  one  Name, 
one  Intercessor.  Between  God  and  man  we  ac- 
knowledge Jesus,  our  divine  Redeemer,  as  sole  Medi- 
ator. Through  Him  alone  we  receive  grace  and  ex- 
pect glory.  Compromise  is  impossible!  Saints  sup- 
plant and  dishonor  Christ  and,  we  believe,  involve  the 
world  in  superstition.  Alphonso  Liguori  gives  us 
the  philosophy  of  their  worship.  Jesus,  he  says,  is 
Judge,  as  well  as  Redeemer.  Hence,  men  fear  Him 
and  fly  from  Him  and  hide  from  Him  in  the  motherly 
love  of  Mary.  The  Madonna  saves  them  in  their 
sins,  and  Christ  would  save  them  from  their  sins. 
On  these  terms  the  Italian  robber  accepts  the  Virgin, 
prays  for  her  blessing  on  murder,  and  decks  her 
shrine  with  plunder.  For  five  months  the  writer 
was  an  observer  in  and  near  the  city  of  the  popes. 


246  THE  CHRISTIAN  DEMOCRACY. 

How  alluring  the  look  and  language  of  the  holy 
father !  But  courtesy  is  not  reform.  Will  the  pon- 
tiff purify  his  Breviary?  Will  he  expurgate  his 
liturgies?  Will  he  remove  from  his  calendar  his 
worshiped  dead?  Will  he  hush  the  anathemas 
thundering  down  from  Trent  ?  Will  he  revolution- 
ize the  faith  and  life  of  his  Church  ?  Let  him  loose 
the  intolerable  chains  that  bind  the  Christian  De- 
mocracy and  restore  the  Latin  communion  to  the 
liberty  of  the  Holy  Ghost ! 


MORALS.  247 


CHAPTER    XVI. 
Morals. 

HISTORY  has  one  stern  test  of  men  and  sys- 
tems. In  the  words  of  her  divine  Master, 
she  asks,  What  are  their  fruits  ?  For  time 
and  eternity  by  these  they  are  judged.  We  have 
seen  the  Christian  Democracy  subverted.  As  ex- 
horted by  Paul,  the  Church  has  not  stood  fast  in 
the  liberty  of  Christ.  She  has  relaxed  her  grasp  on 
that  faith  which  brings  remission  and  the  Holy 
Ghost.  She  has  lost  her  freedom  in  wild  disputes 
and  glittering  formalities.  She  has  been  misled  by 
her  teachers  from  the  mediatorshipof  her  one  divine 
Christ  to  the  intercessions  of  innumerable  saints. 
She  is  in  bondage.  Her  loss  of  inner  liberty  pre- 
pares for  the  sacrifice  of  outer  liberty.  Under  Con- 
stantine  every  trace  of  the  original  sovereignty  of 
believers  has  vanished.  Instead  of  scriptural  de- 
mocracy, we  have  episcopal  oligarchy.  In  diocese 
and  Council  bishops  rule  and  legislate.  Above  all 
are  the  theoretical  claim  of  the  pope  and  the  actual 
autocracy  of  the  emperor  as  both  political  and 
ecclesiastical  sovereign.  East  and  West,  governed 
by  him,  give  the  Church  unity.  Sacerdotalism  has 
attained  its  age  of  gold,  and  ecclesiasticism  realized 
its  dream  of  glory.  With  a  glow  of  triumph  Angli- 
can Ritualism  points  to  the  times  of  the  great  Greek 
and  Latin  fathers  and  would  restore  their  age  as  the 


248  THE  CHRISTIAN  Dt:MOCRACV. 

world's  millennium.  We  have  seen  the  fierce  dis- 
cords between  presbyter  and  bishop  at  Rome  and 
Carthage  bursting  over  Cornelius  and  Cyprian  from 
the  cells  and  fires  of  martyrs.  The  cruel  strifes  of 
Ecumenical  Councils  we  need  not  recall.  Ecclesi- 
astical factions  menaced  the  empire  with  dissolution. 
But,  alas !  also  with  the  war  of  creeds  and  decay  of 
faith  and  increase  of  form  came  a  descent  in  morals. 
Democracy  suppressed,  oligarchy  and  autocracy 
triumphant ;  for  the  only  time  in  the  world's  history 
the  unity  of  the  Church  complete ;  yet,  as  we  shall 
see,  superstition  darkening  and  morals  declining ! 

In  no  age  could  our  statements  be  better  tested 
than  in  that  of  Augustine.  We  have  already  ex- 
pressed our  glowing  admiration  of  his  genius.  He 
was  a  man  of  piety  without  spot.  In  the  brilliance 
of  his  pen  he  had  no  equal.  As  Bishop  of  Hippo 
he  was  a  peerless  preacher  and  successful  adminis- 
trator. Augustine,  too,  priest  and  monk,  was  an 
enthusiastic  advocate  of  apostolical  succession  and 
catholic  unity.  He  believed  in  regeneration  by 
baptismal  water,  in  the  sacrifice  of  the  altar,  in 
prayers  to  and  for  the  dead,  ascribed  healing  virtues 
to  bones,  and  reverenced  shrines  and  relics.  Indeed, 
he  was  what  a  moderate  Catholic  is  and  an  extreme 
Anglican  would  be.  North  Africa  swarmed  with 
Christians,  ruled  by  hundreds  of  bishops.  As 
a  metropolitan  city  Carthage  rivaled  Rome,  and  in 
learning  outshone  the  pontifical  capital.  Here,  if 
anywhere,  ecclesiasticism  and  sacerdotalism  may  be 
judged  by  their  fruits. 

We  have  in  the  writings  of  Augustine  himself  the 
incontestable  proof  of  the  moral  condition  of  his 


Morals.  ^4$ 

Church  at  Hippo.  It  is  a  sad  and  startling  revela- 
tion which  prepares  us  for  faith  in  the  still  darker 
pictures  of  Salvianus.  The  piety,  experience,  and 
eloquence  of  their  episcopal  shepherd  gave  his  flock 
unequaled  spiritual  advantages.  We  should  expect 
in  the  rich  pastures  of  Hippo  only  the  true  sheep 
of  Christ.  A  letter  of  Augustine  in  A.  D.  392  to 
Aurelius,  Bishop  of  Carthage,  dispels  our  illusions. 
It  shows  us  an  agony  of  despair.  Without  its  evi- 
dence we  would  deem  the  conduct  it  describes  in- 
credible and  brand  it  in  another  as  the  slander  of  an 
enemy.    Augustine  writes : 

''  Rioting  and  drunkenness  are  so  tolerated  and 
allowed  by  public  opinion  that  even  in  services  de- 
signed to  honor  the  memory  of  the  blessed  martyrs, 
and  this  not  only  on  the  annual  festivals,  but  every 
day,  they  are  openly  practiced.  Were  this  corrupt 
practice  objectionable  only  because  of  its  being  dis- 
graceful, and  not  on  the  ground  of  impiety,  we 
might  consider  it  as  a  scandal  to  be  tolerated  with 
such  amount  of  forbearance  as  within  our  power. 
But  at  least  let  this  outrageous  insult  be  kept  away 
from  the  tombs  of  the  sainted  dead,  from  the  scenes 
of  sacramental  privilege,  and  from  the  house  of 
prayer.  *  * 

These  horrible  immoralities  inflicted  on  the  heart 
of  Augustine  the  keenest  anguish.  He  urges  his 
metropolitan,  Aurelius,  to  begin  a  reform,  and  adds  : 

"  Since,  however,  these  drunken  revels  and  luxu- 
rious feasts  in  the  cemeteries  are  wont  to  be  regarded 
by  the  ignorant  and  carnal  multitude  as  not  only  an 
honor  to  the  martyrs,  but  a  solace  to  the  dead,  it 
appears  to  me  that  they  might  be  more  easily  dis- 


2  50  THE   CHRISTIAN   DEMOCRACY. 

suaded  from  such  scandalous  and  unworthy  prac- 
tices in  these  places  if,  besides  showing  that  they 
are  forbidden  in  Scripture,  we  take  care  in  regard 
to  the  offerings  for  the  spirits  of  those  who  sleep — 
which,  indeed,  we  are  bound  to  believe  are  of  some 
use — that  they  be  not  sumptuous  beyond  what  is 
becoming  respect  for  the  memory  of  the  departed, 
and  that  they  be  distributed  without  ostentation 
and  cheerfully  to  all  who  ask  a  share  in  them  ;  also, 
that  they  be  not  sold,  but  that  if  anyone  desires  to 
offer  money  as  a  religious  act  it  be  given  on  the 
spot  to  the  poor.  This  may  suffice,  meanwhile,  in 
regard  to  rioting  and  drunkenness." 

Chrysostom  agreed  with  Augustine  in  his  ecclesi- 
astical views.  One  was  the  light  of  the  East,  and 
the  other  of  the  West.  Both  were  priests:  both 
were  monastics ;  both  were  bishops ;  both  invoked 
saints  and  glorified  relics ;  both  magnified  baptism 
and  communion  ;  both  were  typical  sacerdotalists 
and  sacramentarians  ;  both  were  believers  in  catholic 
unity  and  apostolical  succession  and  representatives 
of  that  episcopal  oligarchy  which  had  succeeded  the 
original  Christian  Democracy.  The  metropolitan 
pulpit  in  the  new  imperial  capital  of  the  world  was 
made  illustrious  by  the  eloquence  of  Chrysostom. 
In  his  own  rebukes  to  court  and  populace  we  see 
how  faction  and  violence  and  bloodshed  prevailed 
in  Constantinople.  Christians  rushed  from  circus 
and  amphitheater  to  disturb  the  Church  with  their 
unseemly  applause,  their  clamorous  dissatisfaction, 
or  their  disgraceful  strifes.  A  victim  of  imperial 
displeasure,  Chrysostom  himself  went  forth  from  his 
episcopal   metropolis  to  exile   and  to   death.     No 


MORALS.  2$1 

sadder  picture  in  history  of  reckless  demoralization 
and  remorseless  cruelty ! 

The  supreme  orator  had  painted  monkery  in  the 
most  vivid  colors  of  his  eloquence.  He  exalted  vir- 
ginity above  matrimony.  Monastic  life  was  an 
anticipation  of  heaven.  Not  the  home,  but  the 
convent,  was  the  patristic  ideal.  The  virgin  was  a 
terrestrial  seraph  crowned,  even  on  earth,  with  a 
celestial  halo.  In  describing  her  supernal  state  all 
the  fathers,  Greek  and  Latin,  after  Constantino, 
kindled  into  their  picturesque  eloquence.  To  re- 
alize his  sublime  ideal  Chrysostom  would  multiply 
convents  and  monasteries.  Glowingly  our  enthu- 
siastic orator  bursts  forth  : 

"  The  virgin  when  she  goes  abroad  should  present 
herself  as  a  bright  specimen  of  all  philosophy,  as  if 
now  an  angel  had  descended  from  heaven,  or  just  as  if 
one  of  the  cherubim  had  descended  upon  the  earth." 

According  to  Scripture,  every  disciple  must  be 
wholly  consecrated  to  God.  Marriage  is  not  de- 
graded beneath  virginity,  but  sanctified,  and  the 
family  made  the  basis  of  Church  and  State.  Priests 
under  the  old  dispensation,  and  apostles  under  the 
new,  had  wives.  Christianity  did  not  aim  to  make 
celibate  angels,  but  fathers  and  mothers  and  chil- 
dren who  would  fill  homes  with  the  light  and  fra- 
grance of  love.  The  disciples  of  Jesus,  while  on 
earth,  are  not  seraphs  and  cherubs,  but  holy  men 
and  women,  with  warm  human  hearts,  glowing  with 
human  joys,  and  relieving  human  sorrows.  Each 
life  is  a  surrender  to  Christ.  Created  by  omnipotent 
love  and  redeemed  by  infinite  blood,  every  pulse 
and  breath  and  moment  belongs  to  our  Saviour. 


^5 2  I'HE  CHRISTIAN  DEMOCRACY. 

Laymen  and  clergymen  differ  in  sphere,  not  in  ob- 
ligation. Both  are  equally  and  forever  the  Master's. 
In  elevating  the  convent  above  the  home,  the  monk 
above  the  husband,  the  nun  above  the  wife,  with  all 
his  efflorescence  of  Oriental  imagery  Chrysostom 
was  glorifying  sacerdotalism  and  gilding  another 
chain  for  the  Christian  Democracy.  With  what  re- 
sult ?  We  can  see  from  his  own  discourses.  A  side 
light  is  sometimes  better  than  a  dazzle  of  beams.  I 
will  give  a  picture  from  Chrysostom,  at  once  sad, 
suggestive,  whimsical,  and  ludicrous  when  con- 
trasted with  his  former  delineations  of  terrestrial 
seraphs  and  angels : 

''  What  a  sight,"  he  says,  "  to  enter  the  cell  of  a 
solitary  monk  and  see  the  apartments  hung  around 
with  female  headgear,  shoes,  girdles,  reticules,  caps, 
bonnets,  spindles,  combs,  and  the  like  too  many 
to  mention !  What  a  jest  to  visit  the  abode  of  a 
rich  monk !  You  find  the  solitary  surrounded  by  a 
company  of  lasses.  Christ  has  not  clad  us  in  the 
spiritual  armor  that  we  should  take  upon  ourselves 
the  offlce  of  waiting  like  menials  on  worthless  girls, 
or  spend  the  livelong  day  by  their  side  while  at 
work,  imbuing  our  minds  with  effeminate  trifles." 

These  words  of  Chrysostom  reveal  the  beginnings 
of  those  moral  evils  with  which  monkery  enslaved 
the  Church  and  amazed  the  world.  We  will  adduce 
one  more  proof  of  the  degeneracy  of  an  age  often 
depicted  as  the  golden  reign  of  sacerdotalism  and 
ecclesiasticism. 

Salvianus  was  a  presbyter  of  Marseilles.  He  was 
a  native  of  Cologne,  but  resided  at  Treves,  where 
he  married  and  had  a  daughter.     Perhaps  as  a  hus- 


MORALS.  253 

band  and  father  he  may  have  described  in  too  strong 
colors  monkery  and  the  evils  of  his  time.  Yet  his 
integrity  is  universally  conceded.  His  Government 
of  God  appeared  A.  D.  440,  not  many  years  after 
Augustine's  immortal  City  of  God.  Salvianus  casts 
a  red  glare  over  the  life  of  the  Church.  His  pic- 
tures seem  almost  beyond  belief,  and  yet  they  are 
stamped  with  the  indelible  truth.  In  his  pages  we 
see  the  state  of  the  Church  in  the  early  part  of  the 
fifth  century  and  not  long  after  the  extinction  of 
the  two  most  brilliant  lights  of  the  Oriental  and 
Occidental  world.  After  reading  his  dark  record  of 
facts  we  can  no  longer  wonder  at  the  judgments 
brought  upon  Christians,  in  the  East  and  in  the  West, 
by  Goth  and  Hun  and  Vandal  and  Arab  and  Ottoman. 
"  The  very  Church  of  God,"  writes  Salvianus, 
"  which  ought  to  be  in  all  things  the  pacificatrix  of 
God,  what  is  she,  in  fact,  but  the  provoker  of  God  ? 
And,  a  very  few  excepted,  who  flee  from  evil,  what 
else  is  almost  every  assembly  of  Christians  but  a 
sink  of  vices?  For  you  will  find  in  the  Church 
scarcely  one  who  is  not  either  a  drunkard,  or  a  glut- 
ton, or  an  adulterer,  or  a  fornicator,  or  a  ravisher, 
or  a  frequenter  of  brothels,  or  a  robber,  or  a  man- 
slayer.  More  are  living  in  the  perpetration  of  the 
greater  as  w^ll  as  the  lighter  vices  than  of  the 
lighter  alone.  The  Churches  are  outraged  by  inde- 
cencies and  by  the  irreverence  of  those  who  rush 
thence,  after  the  formal  confession  of  past  sins,  to 
the  perpetration  of  more.  Many  shudder  at  crimes, 
yet  very  few  avoid  them.  At  the  vices  of  others 
they  are  shocked ;  they  themselves  practice  the 
same.    They  execrate  openly  what  they  perpetrate 


254  THE  CHRISTIAN  DEMOCRACY. 

secretly.  Murder,  which  is  rare  in  slaves,  restrained 
by  fear  of  punishment,  is  frequent  among  the  rich, 
who  confide  in  impunity.  But  perhaps  I  am  wrong 
in  speaking  of  murder  as  a  sin,  inasmuch  as  when 
they  slaughter  their  slaves  they  reckon  it  as  the  ex- 
ercise of  a  right,  not  a  crime ;  and  a  like  privilege 
they  claim  in  regard  to  their  impurities." 

**  Who  sin  at  this  rate  ?  Surely  not  many  monks  ? 
Ay !  Under  color  of  religion,  sold  to  worldly  views, 
these  men,  after  a  course  of  shameless  profligacy  and 
crime,inscribingthemselveswithtitleofsanctity,have 
changed  their  name,but  not  their  life.  Youwould  sup- 
pose them  not  so  much  to  have  repented  of  their  for- 
mer crimes  as  to  have  repented  of  their  repentance." 

*'  Italy  has  been  drenched  in  blood  ;  but  have  the 
vices  of  Italy  been  forsaken?  Rome  herself  has 
been  besieged  and  taken ;  but  have  the  Roman 
people  ceased  to  be  blasphemous  and  outrageous  ? 
Barbarian  hordes  have  inundated  the  provinces  of 
Gaul ;  but,  as  to  their  abandoned  manners,  are  not 
the  people  of  Gaul  as  guilty  as  ever  ?  The  Vandals 
have  passed  over  into  Spain,  and  the  condition  of 
Spain  has,  indeed,  changed,  not  her  pravity  of 
morals.  Sardinia  and  Sicily,  our  storehouses,  have 
fallen ;  Africa,  too,  the  soul  of  the  State.  Have 
these  countries  reformed  ?  What  has  happened  at 
Carthage  ?  Even  while  the  noise  of  war  was  raging 
round  the  walls  the  Church  maddened  in  the  circus 
and  luxuriated  in  the  theater.  Some  were  slaugh- 
tered without,  and  some  practicing  lewdness  within  ; 
a  part  in  bondage  to  the  enemy,  a  part  in  bondage 
to  their  vices ;  without  the  walls  a  clash  of  arms,  and 
within  a  confused  din  of  conflicts  and  shows !  " 


WITNLSSES.  255 


CHAPTER   XVII. 
Witnesses. 

AS  a  wind  drives  the  clouds  from  the  face  of  the 
sun,  so  at  Pentecost  the  breath  of  the  divine 
Spirit  dispelled  their  human  mists  from  the 
hearts  and  minds  of  believers  in  the  crucified  and 
risen  Christ.  Faith  saw  the  splendor  of  the  King 
of  glory.  Brilliant  the  illumination  of  that  morning 
hour  of  the  Church  !  It  seemed  brightening  at  once 
into  a  universal  noon.  Tongues  of  flame  and  hearts 
of  love  were  agents  and  symbols  of  the  triumph  of 
the  kingdom.  Alas  !  it  was  to  prove  a  struggle  of 
ages  between  light  and  darkness.  Redeemed  earth 
had  to  be  brought  by  battles  and  martyrdoms  to  its 
millennial  victory.  Mortal  infirmities  soon  clouded 
the  Sun  of  righteousness.  When  the  light  was  pur- 
est it  was  darkened  by  a  lie.  Even  alms  excited 
dissensions.  Personal  rivalries  stirred  venomous 
strifes.  Judaism  and  Gentilism  invaded  the  Church 
together.  Idolatry  substituted  saints  for  gods,  built 
her  shrines,  and  erected  her  altars.  Fanaticisms 
burst  forth  even  from  the  cells  of  martyrs.  Under 
Constantine  the  universal  political  triumph  of  Chris- 
tianity increased  the  spiritual  slavery  and  the  ec- 
clesiastical usurpation.  Monkery,  aspiring  after 
angelic  piety,  withdrew  men  and  women  from  the 
home  to  the  convent  and  deprived  the  world  of  that 
salt  which  must  be  diffused  through  the  mass  it 


256  THE  CHRISTIAN   DEMOCRACY. 

would  preserve.  The  Master  wishes  the  lamp  on 
the  stand,  the  city  on  the  hill,  the  sun  in  the  heavens. 
Disregarding  His  word  and  will,  earth  plunged  back 
from  Pentecost  to  midnight.  Yet  behind  her  clouds 
Christ  still  shone.  However  darkened  and  discolored 
by  mortal  mists,  His  truth  never  ceased  to  illuminate. 
Beginning  near  the  apostolic  times,  we  will  record 
in  their  own  words  the  testimony  of  His  witnesses 
down  through  the  centuries  to  the  Reformation. 

Clemens  Romanus. 

He  taught  that  doctrine,  revealed  to  Paul  and 
revived  by  Luther,  which  is  the  source  and  center 
of  all  individual  and  all  organic  liberty.  In  his 
Epistle  to  the  Corinthians  he  writes:  "We,  too, 
being  called  by  His  will  in  Christ  Jesus,  are  not 
justified  by  ourselves,  nor  by  our  own  wisdom  or 
understanding  or  godliness  or  works  which  we  have 
wrought  in  holiness  of  heart,  but  by  that  faith 
through  which  from  the  beginning  Almighty  God 
hath  justified  all  men." 

Clemens  Alexandrinus. 

He  bears  the  same  testimony  as  Clemens  Ro- 
manus: "Faith  is  the  one  universal  salvation  of 
humanity.  The  law  became  our  schoolmaster  to 
bring  us  to  Christ,  that  we  might  be  justified  by 
faith." 

Origen. 

Equally  clear  is  the  most  learned  and  original  of 
the  fathers  in  expressing  that  truth  which  is  the 
root  of  our  liberty  in  Christ :  "  The  justification  of 
faith  only  is  sufficient,  so  that  if  any  person  only 


WITNESSES.  257 

believe,  he  may  be  justified,  although  no  good  work 
has  been  fulfilled  in  him,  as  in  the  case  of  the  peni- 
tent thief,  who  was  justified  by  faith  without  the 
works  of  the  law.  Jesus,  who  was  going  to  paradise, 
took  him  as  a  companion,  and  carried  him  thither." 
And  Origen  also  testifies  to  a  universal  freedom  in 
the  language  of  worship.  He  says  :  "  The  Grecians 
use  the  Greek  language  in  their  prayers,  and  the 
Romans  the  Roman  ;  and  so  everyone  in  their  own 
dialect  prays  to  God  and  gives  thanks  as  he  is  able, 
and  the  God  of  every  language  hears  them  pray  in 
all  dialects." 

ViGILANTIUS. 

It  is  through  the  writings  of  Jerome  that  we  are 
acquainted  with  the  testimony  of  this  earhest 
Protestant.  How  earnestly  and  eloquently  he  re- 
bukes the  introduction  of  pagan  services  and  super- 
stitions into  the  worship  of  Christianity  !  Had  his 
voice  been  heeded  what  ages  of  darkness  and  bond- 
age might  the  Church  have  escaped  !  Vigilantius 
was  assailed  by  the  monk  of  Bethlehem.  But  the 
attack  of  Jerome  preserved  and  immortalized  his 
name.  Rome  condemned  him  as  heretic,  and  thus 
placed  him  in  the  shining  rank  of  martyrs  and  con- 
fessors. He  saw  that  the  exaltation  of  form  into 
substance  foreshadowed  spiritual  slavery  and  subjec- 
tion. "What  need  is  there,"  asked  Vigilantius, 
"  for  you  with  so  much  respect,  not  only  to  honor, 
but  even  to  adore,  and  in  your  adoration  kiss,  the 
dust  folded  up  in  a  linen  cloth  ?  Under  pretext  of 
religion  we  see  a  custom  introduced  into  the  Church 
which  approximates  the  rites  of  the  Gentiles — the 

lighting  of  a  multitude  of  tapers  even  when  the  sun 
17 


258  THE  CHRISTIAN  DEMOCRACY. 

is  shining.  Men  of  this  stamp  give  great  honor  to 
the  most  blessed  martyrs,  thinking  with  a  few  in- 
significant wax  tapers  to  glorify  those  whom  the 
Lamb  in  the  midst  of  the  throne  enhghtens  with  all 
the  brightness  of  his  glory.  The  souls  of  apostles 
and  martyrs  have  settled  themselves  either  in  Abra- 
ham's bosom  or  in  a  place  of  refreshment  or  under 
the  altar  of  God,  and  they  cannot  escape  from  their 
tombs  and  present  themselves  where  they  please. 
Do  the  souls  of  martyrs  love  their  ashes  and  hover 
around  them  ?  After  we  are  dead  the  prayers  of 
none  for  another  can  be  heard." 

Augustine. 

If  this  illustrious  father  encouraged  monkery  and 
saint-worship,  if  he  promoted  sacerdotalism  and  sac- 
ramentarianism,  if  he  was  an  extreme  ecclesiastic, 
he  yet  held  and  taught,  however  inconsistently,  the 
great  doctrine  so  powerfully  unfolded  and  enforced 
by  Paul.  Indeed,  the  Hfe  of  the  Bishop  of  Hippo 
was  saturated  by  the  Epistle  to  the  Romans. 
Bound  to  pagan  superstitions,  ascetic  practices,  and 
a  narrow  ecclesiasticism,  Augustine  in  his  spirit  was 
nobly  free  by  faith  in  Christ  and  the  power  of  the 
Holy  Spirit.  He  writes :  *'  For,  though  natural 
gifts  may  be  called  grace,  yet  that  grace  by  which 
we  are  predestinated,  called,  justified,  glorified  is 
quite  another  thing.  It  is  of  this  the  apostle 
speaks  when  he  says,  *  If  by  grace,  it  is  no  more 
by  works,'  and  to  him  that  worketh  not,  but  be- 
lieveth  on  Him  that  justifieth  the  ungodly,  his  faith 
is  counted  for  righteousness." 

The  Bible  is  the  law  of  liberty.     Walking  in  its 


WITNESSES.  259 

light,  men  and  communions  are  free.  How  beauti- 
fully Augustine  recommends  it  as  a  companion  and 
guide  !  Nor  has  any  writer  ever  given  man  a  wiser 
rule  in  regard  to  the  use  of  the  book  of  heaven. 
Well  may  our  own  age  ponder  his  words  of  gold : 
"  Accessible  to  all,"  says  Augustine,  *'  although 
fully  understood  by  few,  Holy  Scripture,  like  a 
familiar  friend,  speaks  at  once  to  the  heart  of  the 
learned  and  the  unlearned.  To  the  canonical 
Scriptures  I  have  learned  to  give  this  honor,  that  I 
believe  in  writing  them  no  author  erred.  If  I 
should  be  offended  in  anything  as  contrary  to  the 
truth,  I  do  not  doubt  that  the  manuscript  was  de- 
fective or  the  interpreter  did  not  follow  what  was 
written  or  that  I  have  not  understood  it." 

Chrysostom. 

We  have  seen  this  brilliant  orator  kindled  into 
praise  of  virginity,  extolling  nuns  as  seraphs  and 
saints  as  intercessors,  efflorescing  in  his  views  of 
baptism  and  the  eucharistic  sacrifice,  and  expressing 
himself  in  a  way  that  charms  modest  Catholics. 
Yet  in  his  opinions  of  the  Bible  he  differs  from  the 
pope.  Far  from  Chrysostom  the  law  of  the  pontif- 
ical Index !  Instead  of  burning  men  for  reading 
the  Bible,  he  commends  its  universal  use.  If  the 
Greek  and  Latin  communions  followed  his  precepts 
the  Church  Catholic  would  be  walking  in  liberty. 

"The  Scriptures,"  says  Chrysostom,  "are  as  a 
paradise  of  delight,  and  this  paradise  is  better  than 
Eden.  It  cannot  be  that  anyone  should  be  saved 
who  does  not  addict  himself  to  this  spiritual  read- 
ing.    A  great  safeguard  against  sin  is  the  reading  of 


26o  THE  CHRISTIAN   DEMOCRACY. 

Scripture.  The  ignorance  of  Scripture  is  a  preci- 
pice and  a  deep  pit.  Perdition  is  it  to  be  unin- 
formed in  the  divine  law.  This  ignorance  is  it  that 
leads  to  heresies  and  a  corrupt  life.  The  humble 
man  may  seek  any  truth  boldly  in  the  Scripture 
without  danger  of  error.  As  aromatics  yield  their 
perfume  so  much  the  more  when  they  are  bruised, 
so  do  the  Scriptures  give  up  their  hidden  treasures 
of  meaning  in  proportion  as  they  are  constantly 
handled." 

Gregory  the  Great. 

In  the  beginning  of  the  seventh  century  this 
noblest  of  popes  wrote  in  regard  to  the  Scriptures 
in  the  same  style  as  Jerome  and  Origen  and  Cyprian 
and  Augustine  and  Chrysostom.  He  had  no  pre- 
science of  the  Index  or  of  the  fires  kindled  by  suc- 
ceeding pontiffs  for  plain  men  and  women  who 
sought  truth  in  the  Bible.  Between  Gregory  the 
Great  and  Cardinal  Caraffa,  Paul  IV,  who  founded 
the  papal  Inquisition,  is  a  red  sea  of  martyr  flames. 

lONA. 

Ireland's  great  Saint  Patrick  was  a  Scotchman. 
Transported  as  a  slave  at  sixteen  to  the  land  he 
was  to  make  famous,  he  relates,  "  The  Lord  opened 
the  blind  eyes  of  my  unbelief  so  that  I  thought, 
though  at  a  late  hour,  of  my  sins  and  turned  with 
my  whole  heart  to  the  Lord  my  God.  And  He 
looked  down  on  my  low  estate,  my  ignorance,  and 
my  youth.  He  cared  for  me  before  I  knew  Him 
and  ere  I  could  distinguish  good  from  evil.  He 
protected  and  comforted  me,  as  a  father  his  son." 
We  see  in  these  simple  words  a  more  shining  miracle 


WITNESSES.  261 

than  in  all  the  prodigies  which  have  illuminated  the 
name  of  Patrick.  His  great  glory  was  his  conversion 
by  the  power  of  the  Holy  Spirit  and  its  fruits  in  a 
consecrated  life.  The  love  of  Christ  pervaded  the 
man.  By  his  preaching  multitudes  in  Ireland 
were  brought  to  the  Master.  Beneath  all  the  silli- 
ness of  the  marvels  with  which  legend  has  obscured 
his  work,  we  recognize  in  Patrick  a  true  witness  for 
Jesus  Christ.  And  it  is  probable  that  his  light  was 
reflected  back  from  Ireland  to  his  native  Scotland. 
Less  than  a  century  after  Patrick,  Columba  appears 
on  the  scene  of  the  Church.  He  was  a  descendant 
of  kings.  As  a  boy  he  was  enrolled  for  Christ.  The 
Scripture  seems  to  have  been  the  rule  of  his  life. 
He  preached  the  Gospel  along  the  shores  of  western 
Scotland  and  on  the  solitary  islands  near  her  coast. 
On  the  question  of  Easter  he  differed  from  Rome 
and  antagonized  popes.  But  the  great  work  of 
Columba  was  to  establish  a  school  of  Christianity  at 
lona.  Hence  went  forth  Aidan  to  proclaim  the 
Gospel  in  England.  And  its  monks  seem  to  have 
been  witnesses  for  presbyterial  order  as  against 
episcopal  exclusiveness.  Out  over  the  West  from 
lona  shone  the  light  of  a  pure  testimony  for  the 
faith  and  liberty  of  Christ. 

Claudius  of  Turin. 

In  him  we  have  a  bishop  who  reminds  us  of 
Vigilantius.  Boldly  he  declaims  against  image 
worship  and  shrine  adoration.  **  If  those,"  wrote 
Claudius,  **  who  have  forsaken  idolatry  worship  the 
images  of  the  saints  they  have  not,  then,  forsaken 
idols,   but    changed  their   names.      Whether  thou 


262  THE  CHRISTIAN  DEMOCRACY. 

paintest  thy  walls  with  figures  of  St.  Peter  and  St. 
Paul,  or  of  Jupiter  and  Saturn,  neither  the  latter 
are  gods  nor  the  former  apostles.  If  men  must  be 
worshiped  it  were  better  to  pay  that  worship  to  the 
living  than  the  dead.  Whosoever  seeks  from  any 
creature  in  heaven  or  on  earth  the  salvation  which 
he  should  seek  from  God  is  an  idolater." 

Nor  is  Claudius  a  mere  protestant  against  error. 
He  testifies  in  golden  words  to  the  universal  power 
and  presence  of  his  Lord.  With  him  God  is  the 
perfection  of  truth,  *'  who  changes  not  with  time,  is 
obscured  by  no  night,  nor  dimmed  by  passing 
shadows.  Every  hour  He  is  near  everyone  on  the 
whole  earth  who  turns  lovingly  toward  Him.  Con- 
fined to  no  place,  He  is  absent  from  none.  In  the 
market  place  He  dwells;  in  the  heart  His  voice  is 
uttered  ;  whoever  beholds  Him  is  transformed  by 
Him.  The  cycles  of  time  vanish  before  me  in  the 
Eternal  One.  In  Him,  the  eternal  same,  is  neither 
past  nor  present  ;  the  eternal  alone  is.  Therefore, 
would  that  yonder  eternal  Perfection  would  reveal 
Himself  to  man's  mind,  crying,  *  I  am  that  I  am.'  " 

The  Four  Caroline  Books. 

We  cannot  defend  the  character  and  career  of 
Charlemagne.  He  was  a  wise  statesman,  but  a  re- 
morseless conqueror  and  a  royal  adulterer.  The 
imperial  warrior  who  imposed  baptism  by  the  sword, 
was  also  a  friend  of  the  learned  and  gifted  and  pious 
Alcuin  of  York,  and  received  his  excellent  instruc- 
tion. Perhaps  under  the  influence  of  this  ecclesias- 
tic the  great  emperor  became  a  foe  to  image  wor- 
ship.    At  the  Council  of  Frankfort  he  set  aside  a 


WITNESSES.  263 

decree  of  the  second  Council  of  Nice,  and  withstood 
a  pope  in  witness  of  the  truth.  The  Caroline  Books 
were  probably  prepared  by  Alcuin  and  transmitted 
to  Charlemagne  in  the  form  of  letters.  However, 
they  appeared  A.  D.  790,  bearing  the  imperial  name. 
They  are  most  remarkable  testimonies.  Holy  Scrip- 
ture is  exalted  as  a  treasure  stored  with  good  and 
accessible  to  all  seeking  truth.  The  writer  exclaims : 
**  Unhappy  memory  which,  in  order  to  think  of 
Christ,  who  never  should  be  absent  from  the  good 
man's  heart,  needs  the  presence  of  an  image  and 
which  can  enjoy  Christ  only  by  seeing  His  image 
painted  on  a  wall !  We  Christians,  who  with 
open  face  behold  the  glory  of  God,  are  changed 
into  the  same  image  from  glory  to  glory,  are  no 
longer  bound  to  seek  the  truth  in  images  and  pic- 
tures. We,  through  faith,  hope,  and  charity,  have 
attained  by  His  own  help  the  truth  which  is  in 
Christ.  We,  who  look  not  at  the  things  that  are 
seen,  but  fix  our  eyes  upon  those  which  are  unseen, 
rejoice  to  have  received  from  the  Lord  mysteries 
greater,  not  only  than  images,  but  also  greater  and 
more  sublime  than  the  cherubim  and  the  tables  of 
the  law." 

Peter  Waldus. 

Toward  the  close  of  the  twelfth  century  this 
witness  for  the  faith  and  freedom  in  Christ  was  a 
rich  merchant  in  Lyons,  France.  In  a  public  as- 
sembly a  citizen  suddenly  expired.  Waldus  was 
profoundly  impressed  with  this  spectacle  of  death. 
He  sold  his  property  and  gave  to  the  poor.  He  felt 
burning  within  him  a  passion  to  spread  the  Gospel. 
He  hired  two  ecclesiastics  and  had  the  whole  Bible 


264  THE  CHRISTIAN  DEMOCRACY. 

translated  into  the  Romance  language.  The  word  of 
God  became  the  fountain  of  his  life,  from  which 
flowed  living  streams  to  others.  Waldus  formed  a 
society  within  the  Church.  But  now  a  mountain 
rose  in  his  path.  The  Archbishop  of  Lyons  for- 
bade him  to  preach  and  to  expound  the  Scripture. 
In  this  prelatical  prohibition  was  the  beginning  of 
that  war  between  Christian  liberty  and  ecclesiastical 
authority  which  had  its  sublime  outbursts  at  the 
Reformation.  The  Romance  Bible  of  Waldus  was 
sent  to  Rome  for  examination.  It  was  a  spark  pre- 
destined to  kindle  the  world  into  flame.  Pope  Alex- 
ander  III  in  A.  D.  1170  submitted  the  question  of 
the  archbishop  to  the  Lateran  Council.  Thus  for 
the  first  time  in  the  history  of  the  Church  was  pre- 
sented the  formal  issue  on  the  use  of  the  Scripture 
by  the  laity  in  their  own  tongue  into  which  every 
question  between  Rome  and  Reformation  may  be 
resolved.  The  true  battle  with  the  pope  is  over  a 
free  Bible.  Hence  in  this  appeal  of  archbishop  to 
pontifl*  we  have  the  origin  of  a  war  which  has 
changed  the  face  of  the  world.  No  formal  decree 
was  passed  by  the  Lateran  Council ;  but  the  pope 
took  the  responsibility,  and  confirmed  the  action  of 
the  archbishop.  The  holy  father  never  announced 
a  more  pregnant  decision.  It  shaped  Rome's  policy 
in  regard  to  the  Bible. 

Little  did  the  pontiff*  foresee  what  blood  and  flame 
were  in  his  decree !  Persecution  began  against  the 
Waldenses.  They  clung  to  the  Scripture,  asserted 
their  liberty,  and  were  driven  from  France.  Italy 
received  the  fugitives.  Among  the  pious  and  prim- 
itive Vaudois  in  the  Alpine  valleys  of  Piedmont 


WITNESSES.  ^65 

they  found  a  home  and  planted  the  banner  of  the 
cross,  which  was  a  symbol  of  liberty  flashing  light 
into  the  darkness  of  that  mediaeval  ecclesiastical 
slavery.  The  Waldenses  swarmed,  too,  along  the 
Rhone  and  over  Germany.  Schools  were  founded. 
Germanic  versions  of  the  Bible  were  disseminated. 
All  the  seeds  of  the  Reformation  were  scattered  by 
the  winds  of  persecution  over  Europe,  and  the  soil 
prepared  for  a  universal  harvest.  When  Innocent 
III  ascended  the  papal  throne  he  was  enraged  at  the 
success  of  these  witnesses  for  a  free  Bible.  He 
threatened  interdict  if  the  civil  power  did  not  inter- 
fere. The  people  resisted  the  pope.  At  last  the 
pontifical  thunder  burst  over  Provence,  and  the  land 
was  made  a  waste  by  desolating  armies. 

Paulicians. 

Their  founder,  Constantine,  came  in  A.  D.  654 
from  Mananalis,  near  Samosata.  From  an  Armenian 
archbishop  he  received  the  four  Gospels  and  Paul's 
Epistles.  On  these  he  based  his  scheme  of  doctrine. 
This  fact  indicates  that  he  was  an  Oriental  Protes- 
tant witness,  corresponding  to  the  Occidental  Italian 
Vaudois  and  the  French  Waldenses.  East  and 
West  were  never  without  some  testimony  for  liberty. 
And  for  Christian  freedom  Paul  is  the  apostle.  His 
Epistles,  studied  as  expositions  of  the  Gospels,  pre- 
pare the  way  in  all  ages  for  the  spiritual  emancipa- 
tion of  men  and  nations.  From  him  the  Paulicians 
took  their  name  and  faith.  Their  first  leader,  Con- 
stantine, was  a  martyr  by  imperial  decree.  Simon, 
his  successor,  with  his  followers,  was  burned  on  a 
vast  funeral  pyre.     So  perish,  East  and  West,  the 


266  THE  CHRISTIAN  DEMOCRACY. 

witnesses  for  liberty !  The  history  of  the  Pauli- 
cians  has  been  written  by  their  enemies.  Deficient 
in  learning  to  defend  faith,  they  lapsed  into  Man- 
ichaeism,  and  perhaps  were  corrupted  by  other 
heresies. 

Tauler. 

He  was  born  A.  D.  1290  at  Strasburg  of  a  sena- 
torial family,  in  his  youth  became  a  Dominican, 
studied  in  Paris,  returned  to  his  native  city,  and  was 
known  as  the  "illumined  teacher."  This  mystic 
monk  defied  a  pope.  John  XXIII,  most  infamous 
of  pontiffs  and  deposed  from  his  throne,  laid  an  in- 
terdict on  Strasburg.  Tauler  continued  to  preach 
and  labor.  He  was  not  moved  by  the  papal  anathema, 
and  was  honored  and  sustained  by  the  people. 
Priests  were  reformed  by  this  '*  friend  of  God." 
The  quiet  mystic  monk  was  a  noble  witness  for 
freedom.  *'  Since  Christ  died  for  all,"  unterrified 
by  Roman  thunder,  Tauler  asserted,  ''the  pope 
could  not  close  heaven  to  any  who  died  innocent, 
though  excommunicated." 

Wyclif. 

In  an  English  village  bearing  his  name,  A.  D. 
1324,  was  born  this  heroic  scholar.  He  studied  at 
Oxford,  where  he  was  distinguished  in  both  philoso- 
phy and  theology  and  received  his  academical  de- 
gree. A  defense  of  realism  was  his  first  work. 
John  Wyclif  was  by  constitution  a  polemic.  He 
had  the  originality,  the  courage,  the  genius  of  a  re- 
former. Boldly  he  soared  from  the  mists  of  philos- 
ophy into  the  sublimities  of  theology.  His  mind 
was  speculative  and  practical.     In  his  pulpit  he  was 


WITNESSES.  267 

effective  before  the  people,  and,  in  his  chair,  before 
the  university.  Previous  to  him  never  had  Roman 
errors  and  immorahties  been  so  courageously  and 
powerfully  assailed.  To  expose  lazy  and  dissolute 
monks  he  used  all  the  resources  of  his  wit,  and 
hurled  fiery  invectives  against  popes.  Pontifical 
feuds  and  the  vices  and  crimes  at  Avignon  gave 
force  to  the  arguments  of  Wyclif.  All  he  urged 
was  proved  by  the  disgraceful  lives  of  popes  and 
antipopes,  excommunicating  each  other  during  the 
Babylonish  captivity.  Like  Luther,  Wyclif  would 
give  the  Bible  to  the  people.  He  translated  it  from 
the  Vulgate  and  made  it  the  basis  for  our  own  version. 
The  strong  hand  of  the  Duke  of  Lancaster  long 
shielded  him  from  the  flames.  His  life  was  thus 
preserved  for  his  work  from  the  assaults  of  the 
hierarchy.  In  A.  D.  1372  he  was  made  doctor  of 
theology,  and  in  A.  D.  1382  retired  from  Oxford  to 
his  parish  at  Lutterworth,  where  his  labors  were 
almost  incredible.  Seized  with  a  paralysis,  he  worked 
and  warred  and  witnessed  until  his  last  breath.  He 
died  in  peace,  A.  D.  1384,  at  Lutterworth.  But  his 
dust  was  not  permitted  repose.  Hatred  pursued  to 
the  grave  this  mediaeval  apostle  of  liberty.  His 
books,  A.  D.  1410,  were  burned,  and,  eighteen  years 
after,  his  body  taken  from  its  grave.  When  his 
spirit  was  in  paradise  martyr  fires  consumed  his 
flesh.  Nor  did  this  satisfy  hierarchic  hate.  That 
the  ashes  of  Wyclif  might  not  testify  they  were  cast 
into  the  river  and  borne  toAvard  that  sea  which  is  a 
sublime  emblem  of  the  universality  of  truth.  Hear 
the  words  of  this  Baptist  of  the  Reformation  : 
"  But  I  say  unto  thee  for  certain  that,  though  thou 


268  THE   CHRISTIAN   DEMOCRACY. 

have  priests  and  friars  to  sing  for  thee,  and  though 
thou  each  day  hear  masses  and  found  chantries  and 
colleges  and  go  on  pilgrimages  all  thy  life,  all  this 
shall  not  bring  thy  soul  to  heaven  ;  while  if  the  com- 
mandments of  God  are  revered,  though  neither 
penny  nor  half-penny  be  possessed,  there  shall  be 
everlasting  pardon  and  the  bliss  of  heaven.  They 
are  blasphemers  of  God  who  confidently  advise 
things  of  a  doubtful  character  which  are  in  Holy 
Scripture  neither  expressed,  commanded,  nor  for- 
bidden. For  Holy  Scripture  is  the  faith  of  the 
Church.  Sanctity  of  life  promotes  this  illumination 
so  necessary  for  understanding  the  word  of  God,  to 
continue  which  in  the  Church  is  the  duty  of  theo- 
logians, not  to  invent  things  foreign  to  Scripture. 
The  merit  of  Christ  is  of  itself  sufficient  to  redeem 
every  man  from  hell.  Faith  in  our  Lord  Jesus 
Christ  is  sufficient  for  salvation." 

Huss. 

Transported  by  students  to  the  University  of 
Prague,  in  Bohemia,  the  works  of  Wyclif  became 
the  seeds  of  a  rich  harvest.  In  the  soul  of  John 
Huss  they  found  a  congenial  soil.  He  was  born 
in  A.  D.  1369  in  the  Bohemian  village  Hussinetz. 
His  parents  were  poor  and  accustomed  to  labor  and 
privation.  At  Prague  he  studied  philosophy  and 
theology.  Stanislaus,  his  teacher,  was  liberal  in  his 
views.  In  A.  D.  1396  Huss  received  his  master's 
degree  and  began  to  lecture.  He  was  a  man  of 
God.  The  loose  morals  of  monks  and  clergy  shocked 
him  into  a  violent  antagonism.  Attracted  by  his 
ability  and  uprightness,  a  rich  merchant  founded  at 


WITNESSES.  269 

Prague  a  chapel  for  his  preaching.  It  was  called 
Bethlehem,  and  he  was  appointed  rector.  Here 
began  his  career.  Huss  made  his  pulpit  a  place  of 
power.  Bethlehem  Chapel  was  the  center  of  a  move- 
ment which  has  never  been  expended.  The  light 
over  it  was  the  morning  dawn  of  the  Reformation. 
Wyclif  prepared  for  Huss,  and  Huss  for  Luther. 
Bethlehem's  pulpit  first  thundered  against  the  cor- 
ruptions of  the  laity.  Clergymen  applauded.  But 
against  these  smiling  ecclesiastics  Huss  soon  hurled 
his  lightnings.  Then  began  the  war  which  ended 
in  his  death.  Wyclif  possessed  for  Huss  a  powerful 
attraction.  The  English  and  Bohemian  reformers 
were  alike  in  doctrine  and  in  purpose.  Their  writ- 
ings excited  an  intense  ecclesiastical  antagonism 
to  that  free  spirit  of  the  Gospel  which  animated 
their  burning  protests  against  tyranny  and  corrup- 
tion. The  archbishop  cast  into  the  flames  the  works 
of  Wyclif  and  kindled  at  Prague  an  inextinguishable 
fire.  Although  protected  by  King  Wenceslaus,  all 
the  rage  of  the  hierarchy  burst  over  Huss.  Black 
clouds  covered  his  sky,  vivid  with  portentous  light- 
nings. In  all  his  contests  he  appealed  to  Scripture. 
Here  was  his  offense  ;  here  his  peril.  We  can  com- 
prehend the  opposition  of  ecclesiastics  when  we  hear 
Huss  exclaim : 

"  My  lord,  understand  me  well.  I  said,  I  am  ready 
with  all  my  heart  to  fulfill  the  apostolical  mandates  ; 
but  I  call  the  apostolical  mandates  the  doctrines  of 
the  apostles  of  Christ.  And  so  far  as  the  papal 
mandates  agree  with  these  I  will  obey  them  most 
willingly.  But  if  I  see  anything  in  them  at  variance 
with  these  I  shall  not  obey,  even  though  the  stake 


270  THE   CHRISTIAN   DEMOCRACY. 

were  staring  me  in  the  face."  We  have  again  in 
Huss  these  strong  words:  '' Ignorance  of  Holy 
Scripture,  being  a  guilty  ignorance,  renders  the 
priests  more  condemnable,  as  it  is  the  mother  of  all 
other  sins  and  vices  among  the  people." 

The  crime  of  Huss  was  this  exaltation  of  the 
Bible  over  the  pope.  With  him,  above  the  word 
of  man  was  the  word  of  God.  Earth  is  lower  than 
heaven.  A  death  struggle  with  the  Roman  hier- 
archy was  inevitable.  After  many  trials  in  Prague 
Huss  consented  to  proceed  to  the  Council  of  Con- 
stance, with  the  assurance  of  the  protection  of  the 
emperor.  It  was  a  vain  trust.  Ecclesiastics  soiled 
the  imperial  honor  and  defeated  the  imperial  pledge. 
Huss  began  his  journey  under  the  dark  shadows  of 
many  doubts.  But,  while  his  life  was  insecure,  his 
faith  was  unwavering.  Reaching  Constance  No- 
vember 3,  A.  D.  1414,  he  soon  found  that  in  the 
Council  the  hierarchy  would  prevail  over  the  em- 
peror. Huss  had  no  shield  but  Heaven.  He  was 
consigned  to  a  frightful  prison  and  subjected  to 
every  indignity.  Amid  inexpressible  sufferings  he 
triumphed.  Brought  before  the  Council,  he  ap- 
pealed to  his  Bible.  He  faced  hierarchy  and  empire. 
What  were  the  brilliance  of  papal  scarlet  and  the 
splendor  of  imperial  purple  in  the  presence  of  this 
plain  monk  pointing  sublimely  to  the  word  of  God  ! 
Outdazzling  earthly  magnificence  his  faith  saw  the 
glory  of  Christ,  the  King  of  the  universe.  This 
vision  gave  strength  to  his  soul  and  power  to  his 
eloquence.  He  denounced  priests  who  neglected 
Scripture.  He  styled  them  messengers  of  darkness 
clothed  like  angels  of  light.     He  told  them  that  they 


WITNESSES.  271 

were  servants  of  antichrist.  Reasserted  that  their 
unfaithfulness  to  Scripture  was  the  source  of  all 
corruptions.  Asked  by  the  Council  to  condemn  the 
writings  of  Wyclif,  he  demanded  proofs  against  him 
from  the  word  of  God.  Papal  anathemas  did  not 
satisfy  Huss.  The  Bible  was  his  rule.  Exhausted 
by  his  efforts,  he  was  led  from  the  Council  to  his 
prison.  He  was  condemned  to  be  burned.  Fire 
was  an  answer  that  silenced  heretics.  Having  de- 
graded him  from  his  priesthood,  his  enemies  placed 
on  the  head  of  Huss  a  cap  painted  with  devils.  It 
mocked,  but  did  not  pierce  like  his  Master's  crown 
of  thorns.  When  the  fire  was  kindled  Huss  sang 
with  a  loud  voice.  After  he  ceased  to  be  heard  his 
lips  were  seen  moving  amid  the  flames  in  praise  or 
prayer.  That  his  ashes  might  not  pollute  the  earth 
they  were  cast  into  the  Rhine.  Invisible  in  the 
depths  of  the  waters,  they  await  that  trumpet  which 
will  sound  the  resurrection  to  the  true  and  everlast- 
ing liberty. 

Jerome  of  Prague. 

He  defended  himself  with  great  power  before  the 
Council  of  Constance.  A  man  of  brilliant  but  er- 
ratic genius,  he  was  persuaded  to  recant.  His  cour- 
age revived.  Brought  again  before  the  Council,  he 
spoke  with  dazzling  eloquence.  Jerome  retracted 
all  that  he  had  said  against  Wyclif.  Eminent  mem- 
bers of  the  Council  asked  him  to  recant  again.  He 
was  unshaken.  Sentence  was  pronounced,  and  he 
was  delivered  to  the  State  for  execution.  This 
martyr  insisted  that  the  flame  should  be  lighted, 
not  behind  his  back,  but  before  his  eyes,  that  he 
might  defy  the  fire  from  which  in  his  weakness  he 


2/2  THE   CHRISTIAN   DEMOCRACY. 

shrank.  Fastened  by  a  chain  to  the  stake,  he  sang 
a  victor  in  the  flames.  The  fires  of  Constance  which 
consumed  Huss  and  Jerome  flashed  into  the  next 
century  to  light  the  way  for  Luther. 

Dante. 

Sublimely  in  his  ''  Purgatory  "  the  great  Italian 
sang:  ''It  is  true  faith  that  renders  us  citizens  of 
heaven.  According  to  the  Gospel  faith  is  the  prin- 
ciple of  life.  Faith  is  the  spark  that,  spreading 
more  and  more,  becomes  a  living  flame  and  shines 
in  us,  like  a  star  of  heaven.  Without  faith  there  is 
no  good  work  or  upright  life  that  may  avail  us. 
However  great  the  sin,  the  arms  of  the  divine  Mercy 
are  wider  still  and  embrace  all  who  turn  to  God. 
The  soul  is  not  lost  through  the  anathemas  of  the 
pontiff.  Eternal  Love  can  still  reach  it  so  long  as 
hope  retains  its  verdant  blossom.  From  God,  from 
God  alone,  comes  our  righteousness  by  faith." 

John  of  Goch. 

This  witness  for  truth  was  born  in  a  town  bearing 
his  name  in  the  beginning  of  the  fifteenth  century. 
He  founded  the  Canonry  of  the  Prioress  of  St.  Au- 
gustine, called  Tabor,  in  A.  D.  145 1,  and  held  the 
office  of  rector  for  twenty-four  years,  until  his  death. 
Always  his  appeal  was  to  Scripture.  Heresy  he 
defined  to  be  "  an  obstinate  adherence  to  an  opinion 
contrary  to  canonical  truth."  Cornelius  Grapheus, 
the  expounder  of  Goch,  says  : 

'*  Has  not  God  promised  by  the  prophet  Joel,  '  I 
will  pour  out  my  Spirit  on  all  flesh  ?  '  Where  are 
laymen    here   excluded?      Much    do    I    wish    that 


WITNESSES.  273 

Christ's  philosophy,  being  common  to  all,  were  like- 
wise translated  by  learned  and  good  expositors  into 
the  vulgate  tongue,  so  that  every  professor  of  the 
Christian  religion,  at  least  ever3^one  who  knows  how 
to  read,  might  purchase  a  copy  for  himself  and  by 
preparation  of  the  Spirit  be  introduced  to  an  ac- 
quaintance with  evangelical  truth.  I  also  wish  that, 
in  order  to  the  suppression  of  human  opinion, 
learned  priests  were  appointed  overall  the  Churches 
who,  upon  the  festivals,  when  the  Christian  people 
were  assembled,  with  the  Bible  in  their  hands  should 
twice  a  day,  instead  of  preaching  a  sermon,  instruct 
them  in  the  doctrine  of  the  evangelists  and  apostles 
in  strict  accordance  with  the  word.  Come  all  ye  to 
whom  Christian  liberty  is  dear,  contend  for  Christ 
and  be  of  good  courage !  We  will  with  honest 
minds  draw  from  the  wells  of  Holy  Scripture,  and 
not  from  the  marshy  puddles  of  Thomas  and  Aris- 
totle." 

John  of  W  ess  alia. 

He  was  born  at  Oberwesel  on  the  Rhine  A.  D. 
1420,  and  became  a  doctor  of  divinity  at  Erfurth. 
With  him  the  Scripture  was  the  sole  rule  of  faith. 
John  asks :  "  By  what  audacity  do  the  successors  of 
the  apostles  enjoin,  not  what  Christ  has  prescribed 
in  his  holy  books,  but  what  they  themselves  have 
devised,  carried  away  as  they  are  by  thirst  of  gold 
and  desire  of  ruling?  I  despise  the  pope,  the 
Church,  and  the  Councils,  and  I  give  Christ  the 
glory." 

John  feared  the  wrong  interpretations  of  doctors. 

He  preferred  to  have  the  Bible  explain  itself.     "  No 

authority,"  he  says,  "  of  the  wisest  and  most  learned 
18 


274  THE   CHRISTIAN   DEMOCRACY. 

Christians  can  here  avail.  He  whom  God  condemns 
will  be  condemned,  though  pope  and  priest  were 
unanimously  to  count  him  saved.  Though  there 
never  had  been  a  pope,  all  who  are  really  saved 
would  have  been  saved  as  well.  Christ  did  not  ap- 
point fasts.  As  little  did  he  ordain  the  celebration 
of  stated  festivals.  He  prescribed  not  set  prayers, 
except  the  Pater  Noster,  and  still  less  did  he  enjoin 
the  priests  to  sing  or  read  the  canonical  Psalms. 
All  over  Christendom  the  mass  has  been  made  a 
most  burdensome  service.  Pilgrims  to  Rome  are 
fools,  for  they  might  easily  find  and  keep  at  home 
what  they  seek  in  a  foreign  land.  I  extol  Christ. 
Let  His  word  dwell  in  us  richly !  ** 

John  Wessel. 

This  teacher  was  called  *'  the  light  of  the  world." 
He  was  born  about  A.  D.  1420  at  Groningen,  in  a 
house  still  standing.  Wessel  was  a  doctor  of 
divinity  in  the  Universities  of  Paris,  Cologne,  Lou- 
vain,  Heidelberg,  and  his  native  city.  John  held 
that  the  just  must  live  by  faith,  working  charity. 
He  affirms  that  *'  Christians  must  obey  the  precepts 
of  doctors  and  prelates  only  according  to  the  meas- 
ure laid  down  by  Paul."  And  he  says:  *' We  are 
God's  servants,  not  the  pope's.  The  Holy  Spirit  has 
reserved  to  Himself  the  work  of  renewing,  vivifying, 
preserving,  and  increasing  the  unity  of  the  Church, 
and  has  not  abandoned  it  to  the  Roman  pontiff. 
Her  sex  does  not  prevent  a  woman,  if  she  be  faithful 
and  prudent,  and  if  she  have  charity  shed  abroad 
in  her  heart,  from  being  able  to  feel,  judge,  approve, 
and  decide  by  a  judgment  that  God  will  ratify." 


WITNESSES.  275 

How  clear  and  powerful  is  Wessel  when  he  writes 
in  regard  to  the  authority  of  the  Bible!  He  teaches 
the  grand  truths  which  make  the  spirit  free  even 
amid  the  spiritual  fetters  of  ecclesiastical  slavery. 
Never  in  mediaeval  bondage  were  wanting  these 
noble  witnesses  for  Christian  liberty.  John  Wessel 
says  :  *'  So  long  as  it  appears  to  me  that  the  pope  or 
the  school  or  any  other  society  maintains  any  opinion 
contrary  to  the  truth  of  Holy  Scripture  my  first  duty 
is  to  adhere  with  the  utmost  care  to  the  Scripture. 
We  ought  to  obey  the  doctrine  laid  down  by  prel- 
ates and  doctors  in  the  way  recommended  by  Paul, 
that  is,  so  long  as  their  authors  sit  in  the  seat  of 
Moses  and  teach  consonantly  to  him.  When,  how- 
ever, they  propound  what  is  contrary  to  his  doctrine 
it  is  not  obligatory  upon  believers  to  receive  it  or 
anything  at  variance  with  the  law  of  perfect  freedom. 
For  we  are  servants  of  God,  not  of  the  pope.  Only 
when  the  clergy  and  doctors  agree  with  the  true  and 
sole  Teacher  ought  we  to  listen  to  them  ;  for  he 
must  be  blind  and  foolish  who  follows  a  blind  and 
foolish  guide." 

Savonarola. 

In  A.  D.  1475  he  entered  the  Dominican  order, 
preached  in  Florence  from  1489  to  1497,  was  con- 
demned by  Alexander  VI,  the  infamous  Roderigo 
Borgia,  and  burned.  This  orator  and  martyr  said  to 
the  monks:  **  God  remits  the  sins  of  men  and  jus- 
tifies them  by  His  mercy.  There  are  as  many  com- 
passions in  heaven  as  justified  men  on  earth.  None 
are  saved  by  their  own  works.  No  man  can  boast 
of  himself.  O  God,  do  I  seek  Thy  mercy?  I  bring 
not  unto  Thee  mine  own  righteousness  ;  but  when 


2/6  THE   CHRISTIAN    DEMOCRACY. 

by  Thy  grace  Thou  j  ustifiest  me,  then  Thy  Righteous- 
ness belongs  unto  me.  O  God,  save  me  by  Thy 
Righteousness,  that  is  to  say,  in  Thy  Son !  '* 

Erasmus. 

He  was  a  scholar,  not  a  hero.  Infirm  in  will  and 
refined  in  nerve,  he  shrank  from  battles  which  de- 
manded martyrs.  But  Erasmus  had  keen  penetra- 
tion, brilliant  wit,  and  extensive  learning.  The 
sensitive  scholar  had  little  sympathy  with  the 
courageous  Luther,  who  was  a  spiritual  warrior  and 
the  true  standard  bearer  of  the  Reformation.  Yet 
before  Erasmus  withdrew  from  the  perils  of  conflict 
he  penned  some  testimonies  which  involved  free- 
dom and  the  fundamental  truths  for  which  Luther 
contended.     He  said  : 

'*  I  am  firmly  resolved  to  die  in  the  study  of  the 
Holy  Scriptures.  In  them  are  all  my  joy  and  peace. 
The  sum  of  all  Christian  philosophy  amounts  to 
this — to  place  all  our  hopes  in  God  alone,  who  by 
His  grace,  without  any  merit  of  our  own,  gives  us 
everything  through  Christ  Jesus;  to  know  that  we 
are  redeemed  through  the  death  of  His  Son  ;  to  be 
dead  to  worldly  lusts,  and  to  walk  in  conformity  to 
His  doctrine  and  example,  not  only  injuring  no  man, 
but  doing  good  to  all ;  to  support  our  trials  patiently 
in  the  hope  of  a  future  reward  ;  and,  finally,  not  to 
claim  merit  for  ourselves  on  account  of  our  virtue, 
but  to  give  thanks  to  God  for  all  our  strength  and 
all  our  works." 


THE   REFORMATION.  I'^J 


CHAPTER    XVIII. 
The   Reformation. 

JERUSALEM  was  the  mother  of  Christendom. 
Within  and  near  her  walls  Christ  taught,  Christ 
died,  Christ  rose,  Christ  ascended.  Here  fell 
the  fire  of  the  Holy  Ghost  on  the  disciples,  who 
scattered  over  earth  to  kindle  the  inextinguishable 
light  of  an  everlasting  kingdom.  Yet  in  this  me- 
tropolis of  Christianity  in  less  than  two  centuries 
pagan  darkness  obscured  with  its  cloud  the  Sun  of 
righteousness.  A  shrine  of  Venus,  in  derision  of 
Jesus,  was  erected  by  a  heathen  emperor  on  the 
lofty  terrace  where  had  stood  for  ages  the  temple  of 
Jehovah.  The  very  name  of  Jerusalem  vanished 
from  the  face  of  the  world.  God's  city,  where  David 
reigned  and  the  Messiah  died,  was  called  ^lia,  after 
an  imperial  pagan.  How  small  are  earth's  tempo- 
rary localities  compared  with  eternal  realities ! 

Constantine  the  Great  sought  to  restore  the  title 
and  glory  of  Jerusalem.  He  lavished  his  imperial 
resources  to  realize  his  dream.  Yet  the  city  of  God 
was  taken,  first  by  the  Arab,  then  by  the  Turk,  and 
for  centuries  has  been  oppressed,  and  is  now  insulted 
by  the  spectacle  of  a  crescent  glittering  over  the 
spot  where  was  planted  the  cross  of  our  salvation. 
Before  the  conquering  Mohammedans,  soldiers  of  a 
false  prophet,  Christianity  was  swept  away  from 
Palestine,  Syria,   Mesopotamia,  Arabia,   and  every 


2-]%  THE  CHRISTIAN  DEMOCRACY. 

other  region  of  western  Asia.  The  light  of  the 
great  school  of  Antioch  was  extinguished,  and  the 
homes,  the  cities,  the  provinces  of  the  most  illustri- 
ous teachers  and  bishops  desolated  and  enslaved  by 
Arabian  and  Ottoman  armies. 

Nor  was  the  overthrow  of  Christianity  less  sad 
in  Africa.  Alexandria  had  been  a  seat  of  learn- 
ing more  famous  even  than  Antioch.  Libya  had 
swarmed  with  disciples.  Carthage  shone  like  a  sun 
amid  the  darkness  of  North  Africa.  In  her  region 
one  synod  had  been  attended  by  six  hundred  bish- 
ops. Here  lived  and  taught  and  died  Tertullian, 
Cyprian,  and  Augustine,  most  splendid  of  Latin 
fathers.  First,  the  Vandals  carried  fire  and  sword 
through  the  land.  Then,  a  locust-cloud,  came  the 
Arabs,  and  afterward  the  Turk,  breathing  vengeance 
and  flaming  destruction.  Constantinople,  the  bril- 
liant capital  of  Oriental  Christianity,  long  withstood 
her  Ottoman  enemies.  But  in  A.  D.  1453  her  walls 
fell  before  the  thunder  of  Mohammedan  cannon. 
On  her  metropolitan  Church,  converted  into  a 
mosque,  for  more  than  four  centuries  the  world  has 
seen  a  triumphant  crescent.  The  whole  Eastern 
empire  and  communion  are  enslaved  to  the  infidel. 
It  is  almost  impossible  to  resist  the  conclusion  that 
Arab  and  Ottoman  have  been  the  agents  of  Heav- 
en's vengeance  to  punish  a  Christianity  enfeebled 
by  luxury  and  corrupted  by  idolatry. 

Scarcely  less  dark  and  discouraging  is  the  history 
of  the  Western  Church.  We  have  seen  from  the 
pages  of  Augustine  and  Salvianus  how  frightful  the 
morals  of  African  and  European  Christendom.  As 
the  scourges  of  God  in  their  own  esteem,  Goths  and 


THE   REFORMATION.  279 

Vandals  and  Huns  punished  the  effeminate  and 
idolatrous  Churches.  Rome  fell  and  was  abandoned 
to  pillage.  Greece,  lUyria,  Germany,  Italy,  Gaul, 
Spain  passed  under  the  dominion  of  barbarian  con- 
querors. Arians  and  pagans  held  the  scepter  of 
the  Occident.  And  yet  the  West  differed  from  the 
East.  Her  life  was  not  wholly  dead,  nor  her  light 
extinguished.  Despite  her  feebleness,  she  converted 
her  heathen  tyrants.  Goth  and  Vandal  and  Hun 
were  baptized  into  the  Church.  But  it  was  not  the 
pure  religion  of  the  Gospels  they  embraced.  They 
received  a  Christianity  corrupted  from  its  primitive 
simplicity,  beauty,  and  power.  Original  democracy 
had  been  obliterated.  The  laity  was  unknown  in  an 
oligarchic  government  of  bishops.  Over  the  West 
the  Roman  pontiff  asserted  sovereignty.  Saint- 
worship  was  a  universal  idolatry.  Sacerdotalism 
ruled  supreme.  And  the  corruptions  in  the  lives 
of  ecclesiastics  and  people  are  such  as  we  could  not 
credit  except  on  proofs  the  most  incontestable. 

Under  the  patronage  of  Gregory  the  Great,  at  the 
beginning  of  the  sixth  century,  Augustine  intro- 
duced papal  Christianity  into  England.  Except 
among  the  Vaudois  of  Piedmont  and  in  western  Scot- 
land, there  was  no  trace  in  Europe  of  an  ecclesias- 
itical  democracy.  Amid  bleak  and  solitary  Atlantic 
coasts  and  isles,  lona  was  a  center  of  light.  Hence 
went  forth  Patrick  to  convert  Ireland,  and,  later, 
Aidan  to  illuminate  England.  Presbyters  and  bish- 
ops were  of  the  same  order.  And  they  rose  to  resist 
together  the  Roman  episcopate  of  Augustine.  The 
papal  monk  first  tried  persuasion.  When  argument 
failed  the  sword  followed.     Britons  refused  to  obey 


280  THE  CHRISTIAN   DEMOCRACY. 

the  pontifical  mandate  and,  especially,  asserted  lib- 
erty in  regard  to  the  observance  of  Easter.  Augus- 
tine predicted  war.  His  prophecy  was  fulfilled.  King 
^thelfrith  killed  more  than  a  thousand  Christians 
in  the  posture  of  prayer.  He  razed  Bangor  to  the 
ground.  England  submitted  to  the  pontiff  of  Rome. 
Aidan  and  Colman  were  Scotch  bishops,  with  pres- 
byterian  ordination,  who  had  been  sent  as  mission- 
aries to  England.  They,  too,  resisted  Roman  su- 
premacy. In  vain  !  Even  lona,  the  last  fortress  of 
the  Christian  Democracy,  succumbed.  Its  preach- 
ers and  teachers  received  the  tonsure  as  a  mark  of 
submission  to  the  pope. 

Charlemagne  was  the  most  successful  Roman 
missionary.  His  argument  was  the  sword.  He 
warred  to  extinguish  heathenism  on  the  battlefield. 
He  gave  his  enemies  choice  between  baptism  and 
extermination.  He  made  the  sacrament  of  the 
peaceful  Christ  a  sign  of  fealty  and  subjugation. 
To  understand  the  subsequent  state  of  Europe  we 
must  know  that  tribes  and  nations  had  often  been 
converted  by  conquering  armies.  In  leveling  the 
way  for  Christian  truth  and  liberty  the  Reformation 
had  to  upheave  mountains  imbedded  in  the  very 
heart  of  the  world. 

But  Rome  also  had  papal  heralds  of  a  nobler  class. 
Even  the  slaves  of  tyranny  and  superstition  may  be 
inwardly  free  and  heroes  of  the  faith.  Columban 
was  born  in  Leinster  in  Ireland.  He,  with  St.  Gall, 
about  A.  D.  606  carried  the  Gospel  into  the  heart 
of  the  mountains  of  Switzerland,  and  left  behind 
them  permanent  monuments  of  their  love  and  labor. 
The  light  amid  the  Alps  was  from   torches  kindled 


THE   REFORMATION.  28 1 

at  the  altar  of  Rome.  From  England,  too,  went 
forth  men  of  power.  Bright  on  the  roll  of  Christian 
warriors  are  the  names  of  Willibrod,  apostle  of 
Friesland,  Adalbert,  Bishop  of  Utrecht,  Leofwin, 
martyred  by  the  Saxons.  The  Frisian  Ludger 
studied  under  Alcuin  of  York.  But  more  illustrious 
than  all  is  Boniface.  He  was  born  A.  D.  680  in 
Kirton,  Devonshire.  Conceiving  a  passion  for  the  life 
of  a  monk,  he  was  educated  at  two  convents.  In 
A.  D.  718  he  visited  Rome  and  took  from  Gregory  II 
his  authority  to  preach  to  the  Germanic  nations. 
He  labored  in  Friesland  and  Thuringia.  A  second 
time  he  went  to  the  pontifical  capital  and  bound 
himself  by  oath  forever  to  the  papacy.  The  success 
of  his  labors  was  immense.  Boniface  was  the  apostle 
of  Germany,  as  Augustine  had  been  the  apostle  of 
Britain. 

Anschar  in  A.  D.  801  was  born  in  Corbie,  France, 
and  was  educated  in  the  monastery  of  his  native 
place.  He  had  a  vision  of  immeasurable  light. 
Anschar  saw  a  circle  of  the  celestial  hosts.  While 
sun  and  moon  were  invisible,  an  illimitable  brilliance 
filled  the  universe.  A  voice  from  the  glory  cried, 
**  Go  and  return  to  me  again  crowned  with  martyr- 
dom !  "  The  monk  obeyed.  He  was  selected  by 
the  emperor  Louis  for  a  mission  to  Denmark.  After 
making  numerous  converts  in  that  country  he  pro- 
ceeded to  Sweden.  At  Hamburg  he  founded  an 
episcopal  metropolis  and  was  consecrated  arch- 
bishop. Anschar  bound  nations  to  the  papacy. 
Bold  preachers  brought  even  Iceland  under  the 
jurisdiction  of  the  Roman  pontiff.  Thus  to  the 
pope  heroic  saints  and  martyrs  gained  the  Teutonic 


282  THE   CHRISTIAN   DEMOCRACY. 

and  Slavonic  nations  which  were  to  be  the  lights  of 
the  Reformation.  We  cannot,  therefore,  marvel  at 
the  pain  felt  by  the  Roman  Church  when  she  saw 
torn  from  her  Britain,  Scotland,  Switzerland,  Swe- 
den, Norway,  Denmark,  Holland,  England,  which 
she  had  herself  won  to  the  Roman  faith.  And 
Protestants  should  ever  remember  that,  however 
imperfect  their  form  of  Christianity  measured  by  the 
Scripture  standard,  yet  under  the  rule  of  popes  the 
greatest  regions  and  races  of  Europe  professed  con- 
version. 

We  have  seen  that  both  in  the  Eastern  and 
Western  Churches  had  always  arisen  men  and  sects 
who  were  witnesses  for  faith  and  its  liberty  against 
the  prevailing  bondage  and  corruption.  But  they 
had  been  suppressed.  Alexander  III  first  declared 
war  against  the  Bible  of  Peter  Waldus,  and  Inno- 
cent III  blasted  the  land  of  the  heretic  with  his 
papal  armies.  Dominic,  like  an  avenging  spirit, 
hovered  in  the  cloud  of  war ;  and  when  death  had 
silenced  martyrs  in  France  his  order  presided  over 
the  Inquisition  in  Spain  and  gave  thousands  to 
dungeon,  rack,  and  fire.  Wyclif  escaped  flames,  but 
his  bones  and  books  were  burned.  Huss  and  Jerome 
perished  in  the  blaze  kindled  by  the  Council  of 
Constance.  The  papal  hierarchy  triumphed  in  the 
assurance  of  universal  victory.  Just  before  the 
dawn  of  the  Reformation  all  liberty  of  faith  and 
thought  and  speech  seemed  to  have  perished  from 
the  earth,  and  over  man  was  a  sky  of  clouds  with  no 
star  or  rainbow. 

Giovanni  de  Medici,  second  son  of  Lorenzo  the 
Magnificent,  was  elected  to  the  papacy  as  a  splendid 


THE  REFORMATION.  283 

representative  of  its  successful  sovereignty.  Al- 
though the  founder  of  his  house  was  a  merchant  in 
Florence,  yet  the  noblest  blood  of  that  proud  city 
flowed  in  the  veins  of  the  young  pontiff.  He  was 
born  December  ii,  1475,  and  crowned  with  the 
tiara  March  ii,  1 513,  before  he  was  thirty-eight. 
From  a  conclave  window  it  was  announced  by  a 
cardinal,  ''  I  will  tell  you  tidings  of  great  joy.  A 
new  pope,  Leo  X,  is  elected."  A  more  splendid 
career  never  dawned  on  any  man.  The  Roman 
Church  had  outwardly  triumphed  over  her  enemies. 
Yet,  while  her  victory  seemed  assured,  she  was 
confronted  with  difficulties  which  required  signal 
ability.  To  the  new  pontiff  she  looked  to  secure 
her  success  and  confirm  her  supremacy.  And  in 
his  birth,  his  education,  his  gifts  of  mind  and  person 
was  all  that  could  justify  human  expectation.  The 
festivities  of  his  coronation  at  St.  Peter's  were  in 
accordance  with  the  brilliant  hope  of  the  Church. 
But  the  grandest  ceremonial  attended  his  possession 
of  St.  John  Lateran,  his  cathedral.  Rome  was 
crowded.  Italian  princes,  foreign  ambassadors,  gen- 
tlemen, noblemen,  envoys,  bishops,  archbishops, 
patriarchs,  cardinals  added  glitter  to  the  concourse 
which  assembled  early  in  St.  Peter's  Square. 
Jeweled  miters  and  splendid  vestments  adorned 
the  ecclesiastics.  The  costumes  of  the  officers  of 
State  were  correspondingly  gorgeous.  Banners 
streamed  in  all  the  joy  of  jubilee.  Leo  came  forth 
riding  on  a  white  horse,  attended  by  his  military 
guard,  and  under  a  canopy  supported  by  exalted 
Roman  dignitaries.  A  mantle  of  richest  embroidery 
was  about  the  pontiff.     On  his  finger  glittered  the 


2§4  THE   CHRiSTiAN   DEMOCRACV. 

diamond  ring  that  wedded  him  to  the  Cathoh"c 
Cluirch.  Before  him  tlie  streets  were  strewn  with 
flowers  and  spread  with  tapestries.  Arrived  at  the 
Lateran,  the  pope  on  his  throne  flamed  in  scarlet 
and  gold  and,  crowned  with  his  tiara,  felt  himself 
indeed  the  lord  of  the  world.  Around  him  in  daz- 
zling splendor  sat  all  earth's  loftiest  representatives 
of  civil  and  ecclesiastical  power,  shedding  their 
glory  over  the  pontifical  majesty. 

Nor  was  the  cathedral  unworthy  the  occasion. 
The  spacious  nave,  the  sublime  arches,  the  polished 
marble  pavement,  the  gilded  Corinthian  pilasters, 
the  venerable  forms  of  prophets  and  apostles,  the 
exquisite  chapleries  exhibited  whatever  genius 
could  accomplish  in  painting,  sculpture,  and  archi- 
tecture, while  above  the  magnificence  swelled  the 
mingled  music  of  voice  and  organ.  **  It  seemed  to 
me,"  says  the  narrator  of  the  pageant,  *'  that  it  was 
the  Redeemer  of  mankind  on  the  Palm  Sunday 
going  to  Jerusalem,  there  being  substituted  for 
hosannas  to  the  Son  of  David,  '  Life  to  the  pope, 
the  lion  !  '  " 

A  picture  of  this  Lateran  assembly  shows  the 
pontiff  throned  above  bishops  and  cardinals,  and, 
conspicuous,  the  words,  *'  Thou  shalt  put  an  end 
to  the  Council,  and  be  called  a  reformer  of  the 
Church."  One  orator  styled  the  pope,  "  our  shep- 
herd, our  physician,  our  god  upon  the  earth."  To 
him  also  was  applied  a  grand  Messianic  prophecy, 
"  Thou  shalt  rule  from  sea  to  sea."  Nor  was  the 
splendor  of  his  dominion  described  only  in  inspired 
words.  Painting  was  again  invoked  to  aid  by  form 
and   color.     We  have  Leo  depicted  with  one  foot 


THE   REFORMATION.  285 

on  the  land  and  the  other  on  the  sea,  and  grasping 
the  keys  of  hades  and  heaven,  which  symbolized  his 
dominion  over  the  universe. 

Alas  !  in  the  near  future  was  a  wreck  mocking 
this  splendor  of  pontifical  expectation.  Such  a 
pageant,  indicating  its  universal  triumph,  was  never 
to  occur  again  in  the  history  of  the  papacy.  Leo's 
reign  was  to  be  memorable,  not  by  a  united  and 
triumphant,  but  by  a  divided  and  humiliated, 
Church.  Bright  prophecies  of  victory  were  followed 
by  shadows  of  defeat.  Causes  were  in  operation 
which  would  rend  the  papacy  and  liberate  humanity 
from  ecclesiastical  tyranny.  Those  keys  symbolic 
of  universal  rule  were  about  to  fall  from  the  hands 
of  baffled  pontiffs.  Let  us  turn  to  the  agent  of  a 
coming  revolution  that  changed  the  face  of  Chris- 
tendom ! 

Martin  Luther  was  born  at  Eisleben,  in  that  very 
Thuringia  in  which,  four  centuries  before,  the  apos- 
tle Boniface  had  planted  the  papal  Church.  On  the 
lOth  of  November,  A.  D.  1483,  the  child  who  was 
to  become  the  reformer  of  the  world  saw  the  light. 
Between  Leo  and  Luther  what  a  contrast !  The 
pope  was  a  Medici,  of  princely  blood,  born  in  afflu- 
ence, nurtured  in  luxury,  a  child  of  gay,  proud, 
beautiful  Florence,  in  all  his  instincts  an  Italian, 
effeminate  in  his  tastes,  skeptical  in  his  religion,  an 
epicurean  noble,  graceful  in  person  and  manners,  a 
devotee  of  art  and  literature,  fascinated  with  this 
world  and  reckless  of  the  next.  With  Leo  his 
pontificate  was  not  a  path  to  paradise,  but  a  way 
flowering  and  brilliant  with  the  delights  and  dignities 
of  this  earthly  life.     But  Luther  was  son  of  a  peas- 


286  THE  CHRISTIAN  DEMOCRACY. 

ant,  with  all  the  rough  honesty  of  the  Germanic 
race.  His  father  was  first  a  slate  cutter  and  then  a 
miner.  From  infancy  poverty  was  his  companion. 
The  boyhood  of  Luther  had  little  joy.  He  pursued 
his  studies  pinched  with  hunger,  sang  for  a  crust  of 
bread,  and  often  knew  not  whether  he  would  be  re- 
warded with  food  or  repulsed  with  cruelty.  Born 
amid  rude  scenes  and  men,  he  never  attained  the 
grace  and  courtesy  which  give  charm  to  society. 
While  Leo  resembled  a  polished  pillar  in  his  Italian 
cathedral,  Luther  was  like  a  rough  column  in  his 
father's  mine.  But  in  him  was  a  strength  which  could 
endure.  By  nature  and  education  he  had  an  affec- 
tionate heart,  a  sensitive  conscience,  a  sturdy  man- 
hood. And  he  was  born  a  leader  of  men.  On  his 
broad,  open,  powerful  Teutonic  face  is  the  glow  of 
genius.  A  great  soul  shines  through  those  peasant 
features.  Margaret  Lindemann,  wife  of  John  Luther, 
was  the  worthy  mother  of  the  man  born  to  create  a 
new  era  for  humanity.  Not  from  mansion  or  palace, 
but  a  miner's  home,  went  forth  the  power  to  regen- 
erate nations,  change  the  course  of  history  and  the 
face  of  the  world.  The  forge  of  the  father  suggests 
the  blows  of  the  son  on  the  iron  of  the  papacy. 
Martin  was  first  sent  to  a  Franciscan  school  at 
Magdeburg,  whence  he  was  removed  to  Eisenach. 
It  was  here,  while  singing  in  the  streets  amid  a 
crowd  of  poor  scholars,  that  the  splendid  voice  of 
the  future  orator  won  the  ear  and  heart  of  Ursula 
Cotta.  She  became  a  mother  to  Martin.  At  eight- 
een Luther  went  to  Erfurth,  where  he  was  deeply 
moved  by  the  preaching  of  Weissmann.  He  re- 
ceived in  A.  D.  1502  his  bachelor's  degree,  and  in 


THE   REFORMATION.  287 

1505  his  master's  degree.  In  1507  he  was  ordained 
priest.  The  next  year  by  the  favor  of  the  elector 
he  was  made  professor  at  the  University  of  Witten- 
berg. His  doctor's  degree  came  in  15 12  and  opened 
his  true  career  to  Luther.  Henceforth  he  moves 
forward  in  his  work  before  the  eye  of  the  world,  and 
his  history  belongs  to  humanity.  He  is  a  man  of 
power.  He  attracts  multitudes  of  youth  to  his 
university.  He  has  filled  Europe  with  the  fame  of 
his  doctrine  and  his  eloquence.  In  him  is  imperson- 
ated the  Reformation. 

The  first  noticeable  peculiarity  in  the  change  pro- 
duced in  Martin  Luther  is  the  independence  of  the 
solitary  monk.  A  friend  at  his  side  is  killed  by 
lightning.  Awe  from  death  falls  like  a  shadow  over 
the  brilliant  student.  He  invites  his  friends,  has  a 
gay  parting  feast,  retires  to  a  convent  to  seek  his 
salvation.  And  he  begins  in  the  old  monkish  way. 
Fasts,  vigils,  penance,  mortification  of  flesh  and 
spirit — these  are  to  bring  him  peace.  They  fail.  He 
exhausts  himself  with  hunger  and  falls  fainting  in 
his  cell.  On  the  verge  of  death  he  is  in  despair. 
When  Luther  arose  from  the  cold  stones  he  wan- 
dered about  a  living  corpse.  We  have  his  own  vivid 
words : 

"  I  was  a  pious  monk,  and  observed  the  discipline 
of  my  order  more  strictly  than  I  can  tell.  If  ever 
there  was  one  who,  before  the  Gospel  dawned,  held 
in  high  esteem  the  precepts  of  the  fathers  and  of 
the  pope  and  was  most  sincerely  zealous  concern- 
ing them,  I  was  especially  so  with  all  my  heart. 
With  fastings,  vigils,  prayers,  and  other  exercises 
I  have  tormented  and  wearied  my  body  more  than 


288  THE    CHRISTIAN    DEMOCRACY. 

all  those  who  are  my  most  bitter  enemies  and 
persecutors." 

A  life  of  such  self-inflicted  tortures  would  have 
placed  Luther  with  Francis  and  Becket  and  Loyola, 
high  on  the  brightest  roll  of  Roman  saints.  At 
this  hour  he  might  have  been  beatified  and  canon- 
ized by  popes,  had  his  name  in  their  calendar,  and, 
instead  of  being  regarded  as  an  excommunicated 
monster,  he  would  have  been  adored  as  a  patron 
and  supplicated  as  an  intercessor.  But  vain  all  his 
monkish  asperities !  By  his  increased  mortifica- 
tions he  plunged  himself  into  deeper  darkness.  He 
found  himself  bound  by  an  invincible  power  in  fet- 
ters he  could  not  break.  He  was  measuring  him- 
self, not  by  rules  of  monks,  but  by  the  law  of  God. 
He  saw  himself,  not  in  the  light  of  the  precepts  of 
fathers,  but  in  the  blaze  of  the  hoHness  of  Jehovah. 
He  weighed  his  heart  and  life,  not  in  the  scales  of 
papal  decretals,  but  in  the  balances  of  the  eternal 
justice  of  the  Judge  of  the  universe.  This  lonely 
monk  by  his  anguish  was  driven  beyond  the  help 
of  priest  or  pontiff  or  angel.  Absolution  by  man 
could  not  satisfy  his  immortal  need.  Luther  must 
have  remission  from  the  Sovereign  of  the  universe. 
His  struggle  for  life  brought  death,  and  no  deliver- 
ance by  man.  Salvation  is  direct  from  God.  Remis- 
sion of  sin  is  by  faith  in  the  blood  of  Jesus,  the  in- 
carnate Creator.  Regeneration  is  by  the  power  of 
the  Holy  Ghost  exerted  on  the  individual  soul. 
Assurance  of  forgiveness  comes  not  from  the  abso- 
lution of  man,  but  is  a  testimony  from  the  Spirit 
of  God.    And  the  rule  of  life  is  the  word  of  Scripture. 

Looking  beyond  fathers,  beyond  priests,  beyond 


THE   REFORMATION.  289 

monks,  beyond  popes,  beyond  himself,  beyond  mor- 
tal or  angel,  Luther  obtains  remission  and  regenera- 
tion by  faith  in  the  blood  of  Jesus,  his  God  and 
Saviour.  He  has  peace  and  joy  and  liberty.  Nor 
were  the  solitary  sufferings  of  his  cell  for  the  young 
monk  alone.  His  race  was  involved  in  his  birth- 
pangs.  In  him  humanity  was  struggling  for  its  re- 
generation. The  reformation  of  the  world  took 
shape  in  Luther.  One  typical  soul  had  to  be  taught 
by  agony  the  vanity  of  all  absolution  and  sanctifi- 
cation  not  direct  from  God.  Deliverance  came,  not 
by  priestly  act  or  papal  authority,  but  by  personal 
faith.  In  this  seed-truth  was  the  whole  Reforma- 
tion. With  the  music  of  voice  and  organ  pealing 
through  the  church,  how  often  had  Luther  chanted 
in  the  creed,  **  I  believe  in  the  forgiveness  of  sins !  " 
Yet  to  him  the  words  were  dead.  They  had  no 
meaning  to  his  mind,  no  power  over  his  life.  Now 
they  flash  into  him  immortal  light.  Luther  believes 
and  has  peace.  A  new  glory  flames  through  his 
cell.  The  joyful  monk  walks  forth  in  the  liberty  of 
the  Gospel  to  free  nations  and  generations.  Scrip- 
tural Democracy  is  born  again  on  the  earth.  Glory 
to  God  and  love  to  man  inspire  its  everlasting  song. 
Exulting  in  Christ,  the  renewed  monk  never 
dreamed  that  his  experience  antagonized  the 
Church.  Luther  had  hurled  away  the  ecclesiastical 
fetters  of  ages,  and  yet  was  unconscious  of  his  own 
liberty.  Like  an  innocent  child,  he  did  not  look 
beyond  his  young  joy.  He  compared  himself  to  a 
bird  singing  on  a  limb  and  letting  God  take  care 
of  him.     With  trust  in  his  Redeemer  came  faith  in 

his  Creator.     The  almiejhty  Maker  of  the  universe 
19 


290  THE  CHRISTIAN  DEMOCRACY. 

was  with  Luther  a  perpetual  presence.  In  harmony 
with  nature,  he  wished  the  world  to  share  his  hap- 
piness. He  preached  with  power.  Under  his  word 
convents  and  cities  and  kingdoms  were  born  again. 
Europe  by  his  writings  woke  to  a  new  life.  Univer- 
sities were  illuminated.  A  new  literature  of  salva- 
tion sprang  into  existence.  Sovereigns  were  con- 
verted and  nations  edified.  Since  the  time  of  Paul 
the  world  had  never  known  such  a  spiritual  harvest. 
At  this  period  of  his  triumphant  life  prayer  and 
praise  were  the  breath  of  Luther.  Jehovah  was  his 
sun  and  shield.  The  word  of  God  was  his  bread  of 
life.  His  cell  was  bright  with  the  light  of  his  divine 
Christ.  In  his  soul  was  that  faith  in  the  Lamb 
which  looses  the  seals  hiding  the  secrets  of  the  uni- 
verse. But  the  liberated  and  exulting  monk  can 
best  describe  this  happiest  and  most  fruitful  expe- 
rience of  his  life  : 

*^  There  is  nothing  else  in  heaven  or  in  earth 
wherein  the  soul  is  pious  and  free  except  the  holy 
Gospel,  the  word  of  God  concerning  Christ.  In  the 
word  it  has  enough — food,  joy,  peace,  light,  skill, 
righteousness,  freedom,  everything  good.  As  the 
word  is,  so  will  the  soul  be  through  faith.  And  as 
iron  glows  with  fire,  so  the  word  shines  through  the 
soul.  The  soul  is  freed  by  faith  from  sin.  It  is  not 
possible  for  her  sins  to  condemn  her.  They  are 
laid  upon  Christ.  The  inner  man  is  one  with  God, 
joyful  and  happy  on  account  of  Christ.  His  whole 
desire  is  that  he  in  turn  may  serve  God  freely  in  free 
love.  A  Christian  does  not  live  in  himself,  but  in 
Christ  and  his  neighbor.  Through  faith  he  passes 
above    himself  into    God ;    out   of  God   he  passes 


THE   REFORMATION.  29 1 

again  beneath  himself  through  love ;  yet  abides  al- 
ways in  God,  and  God  in  him." 

In  these  words  of  Martin  Luther  we  have  the 
power  of  the  Reformation.  Its  success  is  not  in  a 
mere  ecclesiastical  orthodoxy.  A  right  creed  may 
be  a  dead  form.  The  skeleton  of  belief  must  be 
clothed  and  filled  by  the  Holy  Ghost  with  living 
force.  To  the  confession  of  the  faith  of  the  heart 
by  the  word  of  the  lip  must  be  added  the  testimony 
of  a  true  life.  Wherever  the  Reformation  has 
spread  it  has  carried  with  it  the  same  everlasting 
truths,  vital  only  as  energized  by  the  Spirit  of  God, 
and  successful  only  as  exemplified  in  the  testi- 
monies of  faithful  and  pure  and  loving  men.  In 
Germany,  in  France,  in  Switzerland,  in  England,  in 
Holland,  in  Scandinavia,  in  America,  it  bears  the 
same  mark  on  its  forehead.  By  these  it  can  be 
recognized,  whether  in  the  Confessions  of  Augs- 
burg or  Heidelberg  or  Dort  or  Westminster.  Its 
universal  signs  are  (i)  remission  of  sins  through 
faith  in  the  blood  of  the  divine  Christ ;  (2)  regen- 
eration, assurance,  and  guidance  from  the  Holy 
Ghost ;  (3)  good  works  as  an  effect  of  our  regenera- 
tion, and  not  as  a  cause  of  our  remission  ;  (4)  Scrip- 
ture, independently  of  Church  or  tradition,  as  the 
supreme  rule  of  faith  and  life ;  (5)  the  individual 
responsibility  of  each  man  to  God  for  his  belief  and 
his  works ;  (6)  acknowledgment  of  the  sovereignty 
of  Father,  Son,  and  Holy  Ghost  as  three  Persons  in 
one  Godhead. 

A  slight  circumstance  brought  Luther  before  the 
world  and  history.  It  grew  out  of  the  doctrine  and 
practice  of  the  Church   in   regard  to   papal   indul- 


292  THE  CHRISTIAN   DEMOCRACY. 

gences  and  supremacy.  On  these  subjects  the 
greatest  writers  had  declared  themselves. 

Alexander  of  Hales,  the  irrefragable  doctor,  A.  D. 
1245,  in  his  Treasure  of  the  Church,  said :  *'  Christ, 
the  God-man,  by  His  infinitely  meritorious  suffer- 
ings and  death,  has  acquired  a  superabundance  of 
merit,  which  is  conjoined  to  that  of  martyrs  and 
saints  ;  of  these  the  sum  is  a  vast  treasure.  This  is 
intended  for  the  Church,  to  be  administered  by  the 
pope  through  his  representatives  the  bishops."  A 
bull  of  Clement  VH  declared  this  doctrine  of  Hales 
an  article  of  faith. 

Thomas  Aquinas,  A.  D.  1274,  said  :  "With  him, 
also,  the  merits  of  Christ  and  His  saints  formed  an 
inexhaustible  treasure.  Its  exhaustless  plenitude 
was  in  the  universal  Church,  to  be  distributed  by 
the  pope  to  its  members."  Aquinas  also  insisted 
that  this  power  of  the  pope  extended  into  purga- 
tory. "  For,"  he  writes,  "  there  is  no  reason  why 
the  Church  should  be  able  to  transfer,  for  the  com- 
mon good,  of  her  merits,  which  is  the  basis  of  indul- 
gences, to  the  living,  and  not  also  to  the  dead." 

Albert  the  Great,  A.  D.  1280,  taught  that  six  con- 
ditions must  meet  in  indulgences :  (i)  repentance  in 
the  receiver  ;  (2)  faith  in  the  keys  ;  (3)  competent 
authority  to  distribute  ;  (4)  a  pious  cause  ;  (5)  super- 
abundance of  the  treasure  of  merits ;  (6)  a  proper 
appreciation  of  the  deliverance  wrought  by  the  in- 
dulgences. 

And  behind  these  opinions  of  the  doctors  was  the 
authority  of  pontiffs.  Against  Luther  was  the 
whole  papal  Church.  He  stood  alone  before  the 
hierarchy.     At  the  beginning  of  the  Reformation, 


THE  REFORMATION.  293 

A.  D.  1520,  Prierio  expressed  the  true  faith  of  his 
communion  :  "  He  is  a  heretic  whosoever  does  not 
rest  in  the  doctrine  of  the  Roman  Church  and  the 
Roman  pontiff  as  the  infallible  rule  of  faith,  from 
which  Holy  Scripture  itself  derives  its  force  and 
authority."  So  afterward  Bellarmine :  *'  We  shall 
endeavor  to  demonstrate  that  the  Scriptures  with- 
out the  traditions  are  neither  sufficient  nor  simply 
necessary."  And  Baronius  affirms  that  *'  tradition 
is  the  foundation  of  Scripture."  Erichiridion  informs 
us  that  ''  the  excellence  of  the  nonwritten  word  far 
surpasses  Scripture.  Tradition  comprises  in  itself 
all  truth ;  we  ought  not  to  appeal  from  it  to  any 
other  judge  ;  "  while  Lindanus  says,  "  Scripture  is  a 
nose  of  wax,  a  dead  letter  that  kills,  a  very  husk 
without  a  kernel,  a  leaden  rule,  a  school  for  heretics, 
a  forest  that  serves  as  a  refuge  for  robbers." 

These  doctrines  had  slumbered  in  bulls  and  trea- 
tises. Suddenly  they  start  from  their  sleep  and 
awake  the  world.  The  confession  of  a  parishioner 
to  his  priest  set  in  motion  forces  which  have  revo- 
lutionized society  and  divided  the  Church.  On  the 
breath  of  one  lip  hung  the  Reformation.  When  the 
avalanche  is  ready  a  slight  force  wakes  its  thunder. 
A  man  told  Luther  his  sin  and  refused  penance. 
When  urged,  he  pleaded  a  papal  indulgence  and 
claimed  exemption.  Luther  was  confounded.  He 
was  exulting  in  his  new  liberty  in  Christ.  He  was  a 
bird  singing  in  the  morning  sunlight.  He  was  a 
young  hero  girded  for  battle,  and  yet  seeing  no 
signs  of  a  death  struggle.  A  cloud  comes  over  his 
sky.  Before  Luther  is  a  man  who  sets  the  pope 
above   Jesus  Christ.     On  his  side  is  ecclesiastical 


294  THE  CHRISTIAN   DEMOCRACY. 

law.  He  is  supported  by  the  most  illustrious  doc- 
tors of  the  Church.  With  him  are  priests  and 
bishops.  Above  all  is  the  pope,  defended  by  the 
sword  of  the  empire. 

Luther  did  not  hesitate.  The  priest  refused  to 
recognize  the  claim  of  his  parishioner.  He  would 
not  concede  in  the  pope  a  power  to  sell  a  privilege 
to  sin.  Leo  had  authorized  this  infamous  traffic  in 
souls  to  support  his  pontifical  luxuries  and  finish  his 
magnificent  church.  The  price  of  salvation  by 
papal  authority  was  money.  A  scale  was  published 
for  Germany.  We  have  the  ecclesiastical  cost  of 
crime  :  six  ducats,  polygamy  ;  nine  ducats,  perjury  ; 
eight  ducats,  murder!  And  this  monstrous  traffic 
was  advertised  by  methods  which  make  puerile  all 
our  modern  schemes  to  attract  the  public.  Tetzel 
had  a  genius  for  notoriety.  When  he  approached  a 
town  he  halted  outside  the  walls.  The  church  bells 
were  rung.  A  procession  was  formed.  It  passed 
through  the  gates  and  along  the  streets,  marching  to 
the  sound  of  music  with  glittering  banners  and  up- 
lifted crosses.  The  whole  population  swarmed  after 
Tetzel,  arrayed  in  all  the  splendor  of  his  priestly 
robes.  Arrived  at  the  church,  the  spectators  were 
awed  by  the  most  imposing  and  impressive  cere- 
monies of  religion.  When  the  solemn  service  was 
over,  with  the  cross  planted  in  view  of  the  assembly, 
Tetzel  mounted  the  pulpit  and  in  a  voice  of  thun- 
der began  to  advertise  his  spiritual  wares  and  in  the 
name  of  the  pope  auction  to  the  highest  bidders  the 
authority  to  sin. 

Luther  was  not  daunted  by  Leo's  lightnings.     In 
one  hundred  and  six  propositions  he  attacked  the 


THE  REFORMATION.  295 

whole  infamy.     His  theses  Tetzel  burned.     Their 

flames  kindled  Europe.     A  mere  theological  discus- 

Ision  the  masses  could  not  have  understood.     But  to 

'sell  the  right  to  commit  crime,  to  open  paradise  for 

!  money,  to  exchange  ducats  for  souls — such  trade  the 

dullest  condemned.     Leo's  greed  and  Tetzel's  rage 

brought  the   papal   prerogative  before   the  bar  of 

Europe.     It  was  now  to  be  judged  by  the  common 

sense  and  conscience  of  mankind.     The  verdict  was 

not  doubtful.     Power  was  with  the  pontiff,  and  his 

authority  was  with  Tetzel ;  but  truth  and  right  were 

with  Martin  Luther.     And  in  his  position,  supported 

by   Scripture   against   pope,  was  the  force  of  the 

Reformation. 

On  the  15th  of  June,  1520,  Leo  published  the  bull 
which  shattered  his  hierarchy.  Forty-one  propo- 
sitions from  the  works  of  Luther  were  condemned. 
He  was  excommunicated,  and  his  books  decreed 
to  the  flames.  Fire  the  monk  answered  by  fire. 
He  defied  the  pontiff.  Just  without  Wittenberg  he 
erected  an  immense  pile.  Professors,  students, 
people  stand  about  the  blaze.  Luther  appears. 
His  arms  are  loaded  with  volumes.  The  multitude 
gazes  expectant.  Canons,  decretals,  Leo's  bull  are 
hurled  by  the  monk  into  the  flames.  This  is  the 
gage  of  battle.  War  is  declared  by  fire.  A  struggle 
of  ages  is  before  the  world.  By  his  bold  act  Luther 
is  free.  Liberty  came  also  to  millions,  never  more 
to  wear  the  yoke  of  Rome. 

Charles  V,  in  1 5 19,  received  the  imperial  crown. 
He  was  only  twenty,  and  glowing  with  youth,  hope, 
and  enterprise.  In  1521  he  convoked  the  Diet  of 
Worms.     Luther  was  granted  a  safe  conduct.     De- 


296  THE   CHRISTIAN   DEMOCRACV. 

spite  the  opposition  of  friends,  he  resolved  to  appear, 
and  his  journey  to  Worms  was  a  popular  ovation. 
Cities  opened  their  hearts  and  gates  to  express  their 
approval  and  sympathy.  And  at  the  Diet  Frederick, 
Elector  of  Saxony,  and  other  noble  German  princes 
gave  him  support.  But  his  path  was  full  of  peril. 
Potentates  could  not  save  him  from  flames.  Even 
the  imperial  letterwas  a  doubtful  protection.  Luther 
had  no  shield  but  God.  The  first  charge  against 
him  was  that  above  pope  and  Council  he  exalted 
Scripture.  On  the  word  of  God,  his  rock,  the  monk 
stood  unmoved  before  hierarchy  and  empire.  How 
magnificent  the  scarlet  and  gold  and  purple  of  that 
assembly — princes  and  ecclesiastics  in  their  splendor ; 
on  his  throne  the  youthful  Charles,  descendant  of 
kings  and  lord  of  half  the  world,  dignified  with  the 
traditions  of  the  old  Roman  empire,  and  rivaling 
Caesars  in  imperial  majesty  ;  over  all,  visible  in  his 
legate,  the  power  of  the  pope,  whose  tiara  outdazzled 
the  diadems  of  an  Aurelius  or  a  Constantine  !  And 
in  the  presence  of  such  a  Council  Martin  Luther  with 
his  Bible!  The  august  assembly  is  awed  by  the 
solitary  monk.  He  speaks  before  the  world,  its  im- 
personation of  truth  and  liberty.  Li  that  man  is  the 
genius  of  a  new  and  last  and  best  era  of  Christianity. 
One  eloquent  sentence  of  Luther  expresses  the 
Reformation : 

'*  I  entreat,  therefore,  your  majesty  and  the  mem- 
bers of  this  illustrious  assembly  to  produce  evidence 
against  me  ;  and,  however  high  or  low  be  the  rank  of 
the  person  who  shall  be  able  from  sacred  Scriptures 
to  convict  me  of  error,  I  will  instantly  retract  and 
be  the  first  to  throw  the  book  into  the  fire." 


THE  REFORMATION.  297 

The  Diet  of  Worms  witnessed  the  sublimest  act 
of  the  life  of  Luther.  As  a  moral  spectacle  it  was 
the  culmination  of  the  glory  of  his  career.  Had  he 
perished  before  the  throne  of  Charles  his  work 
would  have  ended  without  stain  or  discord.  No 
martyr  would  have  worn  a  more  brilliant  crown. 
His  translation  of  the  Bible  within  the  grim  walls 
of  old  Wartburg  Castle,  his  wise  and  heroic  leader- 
ship when  he  subdued  the  fanaticisms  of  his  uni- 
versity and  the  tumults  of  the  riotous  people,  his 
courage  in  refusing  appeal  to  the  sword  and  in  de- 
nouncing war  as  opposed  to  the  faith  and  love  of 
the  Gospelj  show  in  Luther  the  same  trust  in  God 
which  was  his  shield  at  Worms,  and  they  give  addi- 
tional brightness  to  the  halo  on  his  brow.  But, 
alas !  after  the  Diet,  spots  mingled  with  the  glory. 
Human  infirmities  threw  their  shadows  over 
Luther.  He  appears  to  have  lost  the  joy  and 
liberty  which  gave  power  to  his  early  religious  testi- 
mony. In  the  pulpit  he  did  not  seem  to  have  that 
eloquence  of  the  Spirit  which  had  converted  cities 
and  kingdoms.  What  a  contrast  between  his  ex- 
quisite pictures  of  Christian  love  and  his  boorish 
insults  to  Henry,  who,  however  feeble  in  argument, 
yet  represented  that  majesty  of  government  which 
Paul  respected  even  in  a  Nero !  At  the  Castle  of 
Marburg  Luther  played  pope  with  Zwingle,  divided 
the  Reformation,  and  created  antagonisms  which 
centuries  have  not  buried.  Petulantly  he  hurled 
James  out  of  the  canon,  and  jocosely  pronounced 
Paul  napping  in  Galatians,  thus  unsettling  the 
authority  of  Scripture,  disturbing  the  very  founda- 
tions on  which  his  whole  lifework  was  erected,  and 


298  THE  CHRISTIAN   DEMOCRACY. 

originating    disputes    which    are    now   disquieting 
Christendom. 

Yet,  however  painful  and  mortifying,  these  are 
small  defects  in  Luther  when  compared  with  the 
magnitude  of  his  achievements  for  humanity.  He 
revived  that  doctrine  of  remission  by  faith,  taught 
by  Christ  and  expounded  by  Paul,  which  can  alone 
give  true  liberty  to  men  and  nations.  He  so  power- 
fully enforced  Scripture  against  tradition  and  papacy 
that  its  supremacy  will  never  be  dislodged  from 
the  human  mind.  He  restored  the  laity  to  the 
councils  of  the  Church.  He  opened  a  new  era  of 
religious  and  political  liberty,  which  gave  impulse 
to  literature,  to  art,  to  science,  to  government,  and 
which  is  emancipating  every  department  of  society 
and  every  region  of  the  world.  Just  as  the  Refor- 
mation prevails  in  any  country  the  sovereignty  of 
the  people  is  recognized  by  Church  and  State. 
The  work  of  Martin  Luther  will  be  most  fully 
acknowledged  when  over  earth  has  become  universal 
the  primitive  Christian  Democracy. 


TRENT.  299 


CHAPTER  XIX. 
Trent. 

THE  Council  of  Trent  marked  an  era  in  the 
Roman  Church.  Before  its  determinations 
doctrines  had  been  unsettled.  They  had 
for  centuries  been  afloat  in  the  decretals  of  popes, 
the  enactments  of  Councils,  the  canons  of  synods, 
and  the  writings  of  doctors  ;  and  elasticity  of  creed 
had  its  advantages  in  policies  of  government.  Be- 
liefs were  accommodated  to  exigencies.  But,  urged 
forward  by  the  example  of  the  Protestant  Confes- 
sions, formal  statements  of  doctrine  were  now  re- 
quired by  the  papal  communion.  The  Council  of 
Trent  met  the  demand  of  its  age.  It  revolution- 
ized the  Church  of  Rome.  Now  we  find  her  creed, 
not  in  the  statements  of  bishops  or  doctors  or 
assemblies,  or  even  of  pontiffs.  Friends  and  foes 
have  a  standard  to  which  they  may  appeal.  The 
laws  of  Rome  are  the  decrees  of  Trent.  To  these 
all  countries  and  centuries  refer.  Opposed  forever 
to  the  Protestant  Confessions  are  the  Tridentine 
Canons.  In  this  fact  is  the  true  basis  of  all  con- 
troversy. 

Father  Paul  of  Venice  has  left  the  world  a  pic- 
ture of  the  assembly  in  a  small  Alpine  city  which 
makes  so  deep  an  impress  on  history.  With  a 
master  hand  he  exposed  its  intrigues  and  strifes. 
If  less  violence  than  in  the  ancient  Councils,  there 


300  THE   CHRISTIAN    DEMOCRACY. 

is  more  artifice.  The  cunning  of  Italian  popes  has 
never  been  equaled.  Learning,  perspicuity,  and 
profundity  characterized  the  book  of  Father  Paul ; 
nor,  fifty  years  later,  with  all  its  acute  apologies  and 
subtle  explanations,  did  the  Jesuit  Pallavicini  under- 
mine the  immortal  work  of  the  Venetian.  A  Span- 
ish doctor,  Vargas,  attended  the  imperial  ambassa- 
dors to  Trent.  His  letters  explain  the  methods  by 
which  the  papal  delegates  sought  to  mold  the 
Council  to  the  will  of  their  pontifical  master.  Guided 
by  these  Roman  authorities,  we  perceive  such  am- 
bition, such  artifice,  such  ignorance,  such  corruption 
working  together  in  Trent  that  it  is  impossible  to 
believe  that  the  Holy  Ghost  hovered  over  the 
fathers,  invisibly  directed  their  opinions,  and  shaped 
their  decrees  in  accordance  with  the  will  of  God  ; 
while  we  can  scarcely  doubt  that  they  expressed  the 
will  of  the  pope.  Our  knowledge  of  Trent  impels 
us  to  reject  as  infallible  both  pontiff  and  Council, 
and  to  accept  Holy  Scripture  as  the  universal  stand- 
ard for  the  universal  Church. 

Paul  HI  in  1545  convoked  his  ecclesiastics  to 
Trent.  After  him  were  the  brief  pontificates  of 
Julius  HI  and  the  second  Marcellus.  Then  followed 
Paul  IV,  with  his  grim  and  ghastly  career.  It  re- 
mained for  Pius  IV  in  1563,  after  nearly  eighteen 
years  of  painful  labor,  to  bring  to  a  successful  ter- 
mination this  most  important  Council  of  the  Roman 
Church. 

Alessandro  Farnese  gave  a  boy  a  wreath  to  pre- 
sent to  the  next  pope.  The  lad  took  it  to  Gio- 
vanni Angelo  Medici.  Nor  was  the  youthful  prophet 
mistaken.     Giovanni   became  Pius  IV.     His  origin 


TRENT.  301 

was  humble.  Bernardi,  his  father,  was  a  Milanese 
contractor,  and  his  brother  a  robber-soldier.  Gio- 
vanni Angelo  studied  law,  went  to  Rome,  became  a 
cardinal,  and  was  detested  by  Paul  IV,  a  Neapolitan 
aristocrat.  Yet  the  Milanese  plebeian  succeeded 
his  haughty  enemy.  Unlike  his  imperious  prede- 
cessor, the  gloomy  organizer  of  the  papal  Inquisi- 
tion, Pius  IV  was  genial,  cheerful,  and  accessible. 
Yet  he  sentenced  to  death  Paul's  atrocious  nephews. 

Pius  IV  was  the  first  pontiff  who  caught  the 
catholic  spirit  of  his  age.  His  predecessors  had 
sought  to  subjugate  the  world  to  the  papacy.  Pius 
saw  that  the  ambitious  policy  of  a  Hildebrand,  an 
Innocent  III,  and  a  Boniface  VIII  was  a  splendid 
vision.  The  nations,  he  realized,  could  no  longer 
be  dazzled  by  pontifical  dreams.  Europe  had  out- 
grown its  ecclesiastical  masters.  Rome  had  lost 
England,  Holland,  Switzerland,  Sweden,  Norway, 
Denmark,  and  her  noblest  kingdoms  in  Germany. 
This  dominion  was  irrecoverable.  Pius  IV  accepted 
the  fact.  He  will  take  the  world  as  it  is.  He  will 
recover  what  he  can,  and  not  expect  too  much. 
He  will  have  peace  even  at  a  large  price.  Protes- 
tantism cannot  be  overthrown,  and  Romanism  must 
legislate  according  to  the  inevitable.  Pius  will  leave 
the  clouds  and  make  sure  the  earth.  Hence  his 
practical  success.  He  achieved  what  was  unattain- 
able by  the  old  pontifical  visionaries. 

Charles  V  had  forced  both  German  Catholics  and 
Protestants  to  sign  his  *'  Interim,"  which  professed 
to  be  a  scheme  of  reconciliation.  All  parties  were 
dissatisfied.  Paul  III  hated  the  compromise.  Be- 
sides, Charles  also  wished  Protestant  representatives 


302  THE   CHRISTIAN  DEMOCRACY. 

at  the  Council.  This,  too,  excited  the  wrath  of 
Paul.  He  adjourned  the  assembly  to  Bologna 
against  the  imperial  protest.  After  violent  contests 
between  pope  and  emperor  it  was  finally  brought 
back  to  Trent.  From  1545  to  1563  there  had  been 
a  perpetual  scene  of  artifices,  wranglings,  and  dis- 
contents. So  great  were  the  divisions  among 
Roman  ecclesiastics  that  some  of  the  members  in- 
clined to  Protestant  doctrine.  In  Curia  and  in 
Council  reform  had  been  suggested.  Supported  by 
French  and  German  prelates.  Cardinal  Lorraine  de- 
manded the  cup  for  the  laity  and  the  sacraments  in 
the  language  of  the  people.  Opinions  were  discor- 
dant,  obstacles  insurmountable,  elements  irreconcil- 
able. Rome  was  rent  in  her  own  Council.  Carpi, 
an  old  cardinal,  oppressed  by  the  prospect,  wished 
to  die  that  he  might  not  witness  the  burial  of  the 
Church.  Over  the  pontificate  of  Pius  IV  hung  a 
cloud.  If  he  cannot  reconcile  the  Council  his  life 
is  a  failure.  His  patience,  his  tact,  his  courage,  his 
energy  dispelled  the  darkness.  Pius  IV  brought 
back  the  sun,  but  to  be  forever  in  a  Protestant 
eclipse.  By  him  the  Council  of  Trent  was  guided 
to  its  conclusions,  and  to  him  we  owe  that  formu- 
lated scheme  of  doctrine  which  is  the  irrepealable 
law  of  the  Roman  Church. 

As  opposed  to  the  statements  of  the  Protestant 
Confessions  of  Augsburg,  Heidelberg,  and  the  An- 
glican Homilies  and  Articles,  we  have  the  Roman 
doctrine  of  justification.  In  Session  VI,  caput  7,  it 
is  affirmed  :  **  The  formal  cause  of  justification  is 
righteousness  or  charity,  which  God  imparts  appro- 
priately to  each  according  to  the  measure  of  his  dis- 


TRENT.  303 

position,  and  which  inheres  in  the  hearts  of  the  jus- 
tified." Here  Trent  places  the  ground  of  our  re- 
mission in  ourselves.  We  are  to  look  for  it  within. 
Why  am  I  justified  ?  Because  I  find  in  myself  the 
infused  righteousness  of  love.  My  justification, 
then,  is  subjective  and  varies  with  my  spiritual 
states.  Changing  with  my  changing  conditions,  it  is 
like  my  own  changing  moods.  It  builds  on  myself, 
and  is  no  more  stable  than  myself,  and  hence  must 
be  confirmed  by  the  absolution  of  a  priest  who  is 
himself  a  man.  Only  on  human  infirmity  is  my 
foundation.  Assurance  is  impossible.  The  soul 
groping  in  uncertain  twilight  is  open  to  every  seduc- 
tion. Not  trusting  wholly  in  Christ,  it  turns  to 
priests  and  saints.  Looking  to  man,  it  must  pay  to 
man  a  price  for  man's  salvation.  Under  such  a 
scheme,  sooner  or  later  eternal  life  must  be  bought 
by  money.  The  Scripture  points  to  Christ.  Faith 
in  the  blood  of  my  divine  Saviour  brings  me  remis- 
sion and  the  Holy  Ghost.  Forgiveness  is  for  noth- 
ing in  myself,  nor  is  it  by  man  ;  it  is  an  act  of  God. 
It  is  founded  on  the  death  of  the  everlasting 
Christ,  our  incarnate  Jehovah — Jesus.  It  is  wit- 
nessed by  His  Spirit  in  the  assurance  of  sonship. 
Trent  confounds  justification  and  sanctification. 
After  deserting  Scripture,  this  is  Rome's  next 
plunge  into  mazes  of  inextricable  darkness. 

The  canonical  books  of  our  Anglican  Version  are 
adopted  by  all  Protestant  Confessions.  These 
only  are  for  us  Scripture.  But  to  these  Rome 
adds  apocrypha  and  tradition,  and  now,  behind  all, 
by  the  Vatican  Decree  of  Pio  Nono,  papal  infalli- 
bility!     But  let   Trent   speak  for  itself!     We  will 


304  THE   CHRISTIAN   DEMOCRACY. 

give  in  full  the  Decree  of  April  i8,  1546,  which 
says: 

"  This  sacred,  holy  ecumenical  and  general  Coun- 
cil of  Trent,  lawfully  assembled  in  the  Holy  Spirit, 
the  three  legates  of  the  apostolical  see  presiding 
therein,  having  constantly  in  view  the  removal  of 
error  and  the  preservation  of  the  purity  of  the  Gos- 
pel in  the  Church,  which  Gospel,  promised  before 
by  the  prophets  in  the  sacred  Scriptures,  was  first 
orally  published  by  our  Lord  Jesus  Christ,  who 
afterward  commanded  it  to  be  preached  by  His 
apostles  to  every  creature  as  the  source  of  all  saving 
truth  and  discipline  ;  and  perceiving  that  this  truth 
and  discipline  are  contained  both  in  written  books 
and  in  unwritten  traditions  which  have  come  down 
to  us,  either  received  by  the  apostles  from  the  lip  of 
Christ  Himself  or  transmitted  by  the  hands  of  the 
same  apostles  under  the  dictation  of  the  Holy 
Spirit ;  following  the  example  of  the  orthodox 
fathers,  doth  receive  and  reverence  with  equal  piety 
and  veneration  all  the  books,  as  well  of  the  Old  as 
of  the  New  Testament,  the  same  God  being  Author 
of  both,  and  also  the  aforesaid  tradition  pertaining 
to  faith  and  manners,  whether  received  from  Christ 
Himself  or  dictated  by  the  Holy  Spirit  and  pre- 
served in  the  Catholic  Church  by  continual  succes- 
sion. Whosoever  shall  not  receive  as  sacred  and 
canonical  all  these  books,  and  every  part  of  them, 
as  they  are  commonly  read  in  the  Catholic  Church 
and  are  contained  in  the  Vulgate  Latin  edition,  or 
shall  knowingly  and  deliberately  despise  the  afore- 
said traditions,  let  him  be  accursed  !  " 

A  Catechism  of  Trent  was  published  in  1866  by 


TRENT.  305 

Pius  V,  which  chiefly  explains  the  sacraments.  But 
it  is  the  Creed  of  Pius  IV,  A.  D.  1564,  in  which 
we  have  an  authoritative  papal  exposition  of  the 
doctrines  of  the  Council.  It  is  of  universal  accept- 
ance and  obligation.  As  the  Nicene  Creed  is  Cath- 
olic, so  the  Creed  of  Pius  is  Roman.  Each  of  its 
decrees  is  with  anathema.  If  I  reject  all  or  any  I 
am  a  heretic  accursed.  This  Roman  creed,  under 
anathema ^QOVv^QVC\v\s  every  human  being  outside  the 
Roman  Church  to  everlasting  woe.  Volumes  have 
been  written  in  its  explanation.  But  its  words  are 
so  clear  and  plain  that  it  is  its  own  best  interpreter. 
And  it  expresses  in  papal  language  and  by  papal  in- 
fallibility the  whole  doctrine  of  the  Council  of  Trent. 
It  is  well,  therefore,  to  give  the  Creed  of  Pius  IV 
entire: 

I.  Having  recited  the  Nicene  symbol,  it  pro- 
ceeds: 

*'  2.  I  most  firmly  admit  and  embrace  apostolical 
and  ecclesiastical  traditions  and  all  other  constitu- 
tions and  observances  of  the  same  Church. 

"  3.  I  also  admit  the  sacred  Scriptures  according 
to  the  sense  the  holy  mother  Church  has  held  and 
does  hold,  to  whom  it  belongs  to  judge  the  true 
sense  and  interpretation  of  Holy  Scriptures ;  nor 
will  I  ever  take  or  interpret  them  otherwise  than 
according  to  the  unanimous  consent  of  the  fathers. 

"4.  I  confess  that  there  are   truly  and   properly 

seven    sacraments   of   the   new   law,  instituted    by 

Jesus   Christ   and    for   the    salvation    of  mankind, 

though  all  are  not  necessary  for  everyone,  namely, 

baptism,  confirmation,  eucharist,  penance,  extreme 

unction,  orders,   and   matrimony,  and  they  confer 
20 


306  THE   CHRISTIAN   DEMOCRACY. 

grace ;  and  of  these  baptism,  confirmation,  and 
orders  cannot  be  reiterated  without  sacrilege. 

*'  5.  I  also  receive  and  admit  the  ceremonies  of 
the  Catholic  Church  received  and  approved  in  the 
solemn  administration  of  the  above  sacraments. 

"  6.  I  receive  and  approve  all  and  every  one  of 
the  things  which  have  been  defined  and  declared 
by  the  holy  Council  of  Trent  concerning  original 
sin  and  justification. 

"  7.  I  profess  and  believe  that  in  the  mass  offered 
to  God  is  a  true,  proper,  and  propitiatory  sacrifice 
for  the  living  and  the  dead,  and  that  in  the  most 
holy  sacrifice  of  the  eucharist  there  is  truly,  really, 
and  substantially  the  body  and  blood,  together  with 
the  soul  and  divinity,  of  our  Lord  Jesus  Christ,  and 
that  there  is  made  a  conversion  of  the  whole  sub- 
stance of  the  bread  into  the  body  and  of  the  whole 
substance  of  the  wine  into  the  blood,  which  con- 
version the  Catholic  Church  calls  transubstantiation. 

"  8.  I  confess  that  under  one  kind  Christ  is  re- 
ceived whole  and  entire,  and  a  true  sacrament. 

"  9.  I  constantly  hold  that  there  is  a  purgatory, 
and  that  the  souls  there  are  helped  by  the  suffrages 
of  the  faithful. 

"  10.  I  believe  that  the  saints  reigning  together 
with  Christ  are  to  be  honored  and  invoked  ;  that 
they  offer  prayers  to  God  for  us  ;  and  that  their  rel- 
ics are  to  be  venerated. 

'*ii.  I  most  firmly  assert  that  the  images  of 
Christ  and  of  the  mother  of  God,  and  also  of  the 
other  saints,  are  to  be  had  and  retained,  and  that 
due  honor  and  veneration  are  to  be  given  them. 

*'  12.  I  also  affirm  that  the  power  of  indulgences 


TRENT.  307 

was  left  by  Christ  in  the  Church,  and  that  the  use 
of  them  is  most  wholesome  to  Christian  people. 

*'  13.  I  acknowledge  the  holy  Catholic  and  Roman 
Church  to  be  the  mother  and  mistress  of  all 
Churches,  and  I  promise  and  swear  true  obedience 
to  the  Roman  bishop,  the  successor  of  St.  Peter 
and  the  prince  of  the  apostles  and  the  vicar  of  Jesus 
Christ. 

"  14.  I  profess  and  undoubtedly  receive  all  other 
things  delivered,  defined,  and  declared  by  the  sacred 
canons  and  general  Councils,  and  particularly  by 
the  holy  Council  of  Trent ;  and  I  condemn,  reject, 
and  anathematize  all  things  contrary  thereto,  and 
all  heresies  whatever  condemned  and  anathematized 
by  the  Church. 

"  15.  This  is  the  Catholic  faith,  out  of  which  none 
can  be  saved,  which  I  now  freely  profess  and  truly 
hold.  I  promise,  vow,  swear,  and  profess  the  same, 
whole  and  entire  ;  and  to  procure  as  far  as  in  me 
lies  that  the  same  shall  be  held  and  taught  and 
preached  by  all  under  me  or  intrusted  to  me  by 
virtue  of  my  office,  so  help  me  God  and  the  holy 
Gospels  of  God  !  " 

In  the  decrees  of  Trent  we  have  the  most  for- 
midable barrier  to  Christian  liberty  and  unity.  The 
world  has  outgrown  Jesuitism  and  Inquisition. 
These  have  no  more  power  to  harm  than  the  screws 
and  racks  exhibited  to  children  in  the  Tower  of 
London.  Like  the  crumbled  Coliseum,  their  day 
of  blood  is  over.  But  the  work  of  Trent  remains. 
It  is  a  fetter  of  iron  bound  into  the  flesh  of  the 
Roman  Church.  The  pope  and  all  his  bishops  are 
under  a  vow  to  their  creed  which  chains  their  lives. 


308  THE  CHRISTIAN   DEMOCRACY. 

How  pleasing  the  smile  and  warm  the  welcome  of 
the  holy  father  in  his  Vatican  palace !  How  hos- 
pitably he  extends  his  right  hand  to  Greeks,  and  his 
left  to  Protestants  !  And  in  addresses  and  on  plat- 
forms how  the  hearts  of  his  American  bishops  glow 
with  the  patriotism  of  American  citizens  !  Nor  are 
they  insincere.  The  man  is  better  than  the  ecclesi- 
astic. But,  while  the  heart  is  American,  the  creed 
is  Roman.  Tridentine  vows  mock,  like  ghosts  from 
the  past.  Rejecting  Trent,  Greeks  and  Protestants 
are  alike  under  its  anathema.  One  hand  of  the  holy 
father  grasps  in  welcome,  and  the  other  hurls  an 
anathema.  I  reject  tradition  ;  I  am  under  his  anath- 
ema. I  deny  the  mass ;  I  am  under  his  anathema. 
I  refuse  saint-worship ;  I  am  under  his  anathema. 
I  disbelieve  purgatory ;  I  am  under  his  anathema. 
I  repudiate  his  supremacy  and  infallibility ;  I  am 
under  his  anathema.  Let  the  holy  father  reverse 
the  decrees  of  Trent,  recall  the  declaration  of  the 
Vatican,  and  annul  his  anathemas !  Then  he  may 
begin  an  effort  to  unite  Christendom. 


JESUITISM.  309 


CHAPTER  XX. 
Jesuitism. 

THIRTY  years  after  the  Diet  of  Spires  the  area 
of  Protestantism  was  vastly  wider  than  now. 
Let  us  turn  to  our  map  of  Europe  !  Norway 
and  Denmark,  part  of  Switzerland,  Holland,  Eng- 
land, Scotland,  and  Germany  are  the  countries 
where  the  Reformation  has  perpetuated  itself. 
Austria  is  almost  wholly  papal;  but  in  1563,  which 
marked  the  close  of  the  Council  of  Trent,  not  one 
thirtieth  of  her  population  had  remained  Catholic. 
Hungary  and  Bohemia  were  both  largely  alienated 
from  Rome.  Protestantism  then  pervaded  even 
South  Germany.  Bavaria  inclined  to  the  Reforma- 
tion, and  in  Belgium  it  numbered  many  adherents. 
How  were  these  countries  won  back  from  Protes- 
tantism to  the  papacy?  By  argument  ?  By  spiritual 
conversion  ?  By  what  agency  was  the  ecclesiastical 
map  of  Europe  shaped  into  its  present  divisions? 
We  answer,  By  Jesuitism,  with  the  aid  of  the  Inqui- 
sition. 

From  the  early  centuries  the  monkish  orders  con- 
stituted the  armies  of  the  Roman  pontiff.  They 
were  trained  and  devoted  soldiers,  always  under  his 
command.  Without  them  his  victories  would  have 
been  impossible.  From  the  secular,  or  parish, 
clergy  we  must  widely  distinguish  the  regular,  or 
monastic,  clergy.     Eminently  the  latter  were  the 


3IO  THE   CHRISTIAN   DEMOCRACY. 

pope's  servants.  Over  the  world,  with  tongue  and 
pen,  and  sometimes  sword,  they  fought  his  battles. 
Only  by  centuries  of  education  could  the  ancient 
orders  have  prepared  the  Church  for  that  crowning 
and  once-triumphant  organization  we  style  Jesuit- 
ism. Before  we  proceed  to  its  history  it  will  be 
necessary  to  survey  the  rise  and  work  of  its  prede- 
cessors and  pioneers. 

AUGUSTINES. 

About  A.  D.  390  the  great  Bishop  of  Hippo  re- 
tired to  a  monastery.  While  he  presided  over 
monks  his  sister  superintended  nuns.  It  does  not 
appear  that  Augustine  was  under  any  life  vow.  He 
was  a  bishop  ruling  an  association  of  his  celibate 
clergy.  But  out  of  this  organization  most  probably 
grew  the  famous  Roman  order  bearing  his  name, 
which  centuries  after  placed  on  its  roll  Martin 
Luther. 

Benedictines. 

Their  founder  was  born  A.  D.  480  in  Nursia,  Italy. 
While  yet  a  youth  Benedict  fled  from  the  vices  of 
Rome  and  took  refuge  near  Subiaco.  Here  was 
his  first  miracle.  For  three  years  he  lived  in  an 
inaccessible  cavern.  Romanus,  his  friend,  let  down 
his  food  by  a  rope.  The  tinkle  of  a  bell  amid  the 
rocks  indicated  that  his  meager  morsel  was  descend- 
ing. Beneath  his  crag  roared  the  Anio.  But  the 
secluded  mountain  cave  was  discovered.  At  once 
the  youthful  hermit  became  famous.  He  was  made 
an  abbot.  So  rigid  was  his  discipline  that  the 
monks  tried  to  release  themselves  by  poison.  But 
Benedict    escaped    murder   by   miracle.      The  cup 


JESUITISM.  311 

burst  in  his  hands.  His  fame  increased  and  his 
followers  multiplied.  Ascetics  swarmed  into  his 
solitude.  On  peaks,  in  clefts,  amid  oaks  and  chest- 
nuts about  Subiaco,  he  established  twelve  monas- 
teries. New  edifices  rose  on  Monte  Casino,  from 
which  the  Benedictines  spread  over  the  world. 
Silence,  humility,  and  obedience  were  the  three  vir- 
tues of  their  order.  Their  occupations  were  wor- 
ship, reading,  and  labor.  Benedict  had  a  brilliant 
vision  of  the  universal  diffusion  of  his  order.  His 
bright  dream  was  accomplished.  Scattering  over 
Europe,  his  innumerable  monks  were  the  conse- 
crated and  successful  soldiers  of  the  papal  army. 

Dominicans. 

At  Calahorra,  in  Spain,  lived  the  noble  house  of 
Guzman.  Here  in  A.  D.  1170  Dominic  was  born. 
At  fifteen  he  went  to  the  university.  Devoted  to 
charity,  he  once  sold  his  clothes  to  feed  the  poor. 
To  redeem  a  captive  he  offered  himself  to  be  a  slave. 
When  twenty-five  he  became  a  canon  in  Osma  and 
remained  there  many  years.  On  his  way  across 
the  Pyrenees  to  Denmark  he  encountered  the  Albi- 
gensian  heresy.  The  pope's  legates  had  been  baffled 
in  all  their  efforts  to  extirpate  the  pestilent  sectists. 
Dominic  suggested  an  heroic  remedy.  He  bade  the 
legates  renounce  their  pomp  and  luxury.  He  told 
them  to  meet  fanaticism  w^ith  zeal,  and  falsehood 
with  truth.  He  set  the  example  which  he  recom- 
mended. In  the  pulpit  his  eloquence  became  re- 
sistless. Because  he  delivered  such  multitudes  to 
the  secular  power  for  prison  and  flames  he  was  styled 
the   persecutor  of  heretics.      Zeal   for  blood   gave 


3li  THE  CHRISTIAN  DEMOCRACV. 

title  to  his  name.  With  this  ghastly  reputation 
Dominic  visited  Rome.  In  the  papal  capital  he 
was  unrivaled  as  a  preacher.  Crowding  from  all 
lands,  pilgrims  came  under  the  spell  of  his  fiery- 
eloquence,  and  the  flame  of  his  zeal  kindled  Europe. 
From  Rome  as  a  center  the  order  of  Dominic  spread 
over  the  world.  Everywhere  among  the  nations 
was  heard  the  voice  of  his  preachers.  His  converts 
were  found  in  Italy,  Spain,  France,  Poland,  Ger- 
many. To  nuns  and  friars  he  added  a  lay  order. 
Dominic  died  in  I22i,and  was  canonized  and  adored. 
His  monks  were  to  be  found  even  in  Palestine  and 
Abyssinia.  In  the  great  universities  of  Italy,  Eng- 
land, and  Germany  some  rose  to  be  masters.  Bright- 
est among  the  Dominican  luminaries  shone  Albert 
the  Great  and  Thomas  Aquinas. 

Franciscans. 

A  merchant  of  Assisi  was  the  father  of  the  most 
illustrious  of  monks.  The  year  1182  witnessed  the 
birth  of  Francis  in  that  secluded  mountain  village. 
His  mother  was  devoted  to  her  son.  The  parish 
clergy  were  his  teachers.  But  his  father  took  the 
boy  early  into  business.  Francis  gave  small  promise 
of  the  future  ascetic.  He  delighted  in  splendid 
dress  and  gay  banquets.  Mirthful  songs  burst  from 
his  lips.  Assisi  rang  with  his  revels.  But  after  a 
severe  illness  he  arose  disgusted  with  his  riotous  life. 
In  a  second  sickness  visions  haunted  his  fevered 
brain,  and  he  was  kindled  into  ecstasies.  Mysteri- 
ously he  talked  to  a  bride.  She  was  poverty.  Pro- 
ceeding to  Rome,  he  flung  his  all  on  St.  Peter's  altar. 
His  mother  admired,  and  his  father  opposed.     In 


JESUITISM.  3^3 

his  zeal,  with  a  strange  perversity  of  conscience,  he 
committed  a  crime.  Francis  sold  without  authority 
his  father's  property  and  gave  the  proceeds  to  the 
Church.  Then  he  became  a  mendicant,  and  after- 
ward  a  hermit.  We  see  him  washing  the  feet  of 
lepers  and  dressing  their  loathsome  sores.  Reputa- 
tion for  miracles  followed  these  pious  exercises. 
Disciples  were  attracted  to  Rivo  Torto,  where 
Francis  founded  an  order.  For  authority  the  saint 
went  to  Rome.  From  a  terrace  on  the  Lateran  In- 
nocent saw  a  mendicant  approaching.  At  first  the 
pontiff  repelled  his  suppliant,  but  finally  gave  the 
solicited  approval.  Poverty  was  the  foundation  of 
the  order  of  the  Franciscans.  No  monk  was  to  re- 
ceive property.  Money  was  forbidden,  and  resist- 
ance to  violence  prohibited.  Three  years  after  the 
beginning  at  Rivo  Torto  masters  were  sent  to  Spain, 
France,  and  Germany.  In  12 19  a  second  chapter 
embraced  three  thousand  monks.  Friar  minors 
preached  among  all  the  great  nations  of  Europe. 
A  vision  of  Francis  became  famous  among  monastic 
legends  and  receives  universal  assent  in  the  Roman 
Church.  It  places  his  name  on  the  loftiest  roll  of 
papal  saints.  Francis  was  praying.  A  seraph  with 
six  wings  appeared.  The  celestial  apparition  van- 
ished, but  left  on  the  hands,  the  feet,  the  side  of  the 
monk  the  marks  of  the  crucifixion.  His  wounds 
ran  blood,  and  his  stigmata  made  him  illustrious. 
To  him  are  ascribed  innumerable  miracles.  Pope 
Alexander  VI  declared  that  he  saw  the  stigmata 
on  the  body  of  the  saint.  Belief  in  this  miracle  is 
almost  a  Roman  creed. 

We   have  seen  that    Benedictines,    Dominicans, 


314  THE   CHRISTIAN   DEMOCRACY. 

Franciscans,  and  numerous  other  orders  were  the 
peculiar  servants  of  the  pope.  But  zeal  waned,  dis- 
cipline relaxed,  property  accumulated,  and  morals 
became  corrupt.  Convents  and  monasteries,  per- 
verted from  their  religious  ends,  were  degraded  into 
seats  of  vice  and  crime.  In  exposing  and  denoun- 
cing their  infamies  the  Reformation  had  an  irresisti- 
ble advantage.  Its  arguments  were  unanswerable 
facts.  To  heal  the  papal  wounds  was  not  possible 
to  the  ancient  orders.  Their  day  and  work  were 
over.  A  new  era  had  come,  demanding  a  new  or- 
ganization. The  Roman  Church  had  provided  for 
it  a  society  which  restored  its  sway  over  a  large  part 
of  Europe.  Nor  could  any  association  have  been 
better  adapted  to  its  object. 

Jesuitism. 

Ignatius  Loyola  was  its  founder.  His  family 
name  was  Don  Inigo  Lopez  de  Recalde,  and  he 
was  of  a  noble  race.  The  castle  Loyola  in  Spain 
was  the  place  of  his  birth.  Love  and  arms  were  the 
passions  of  his  youth.  His  dream  was  knighthood. 
Loyola  began  his  career,  not  with  the  cowl  and 
tonsure  of  the  monk,  but  the  helm  and  plume  of 
the  warrior.  In  1521,  at  the  defense  of  Pampeluna, 
he  received  disfiguring  wounds  which  ended  his 
career  as  lover  and  soldier. 

Disappointment  and  suffering  revived  his  native 
religious  enthusiasm.  Ignatius  no  longer  dreamed 
of  victories  on  the  battlefield.  Excluded  from 
military  rank,  the  maimed  knight  began  to  emulate 
the  conquests  of  St.  Francis  and  St.  Dominic.  He 
became    inflamed  with    aspirations    for  saintly  re- 


JESUITISM.  315 

nown.  Ecstasies  and  visions  now  came  to  Loyola. 
Christ  and  Satan  he  saw  in  connbat.  The  conflicts 
of  the  soldier  were  exchanged  for  the  struggles  of 
the  monk.  Ignatius  became  a  knight  sworn  to  the 
Church.  Before  an  image  of  the  Virgin  he  brings 
his  armor  and,  with  his  pilgrim  staff,  keeps  vigil. 
The  mail  of  the  warrior  he  exchanges  for  the  garb 
of  the  hermit.  Daily  he  spends  seven  hours  on  his 
knees.  He  rises  for  prayer  at  midnight.  Thrice 
each  day  he  scourges  his  flesh.  His  life  now  seems 
to  him  one  continuous  sin. 

The  struggles  of  Loyola  and  Luther — how  sim- 
ilar !  Each  sought  peace  by  ascetic  practices.  Each 
mortified  his  flesh.  Each  was  plunged  into  despair. 
Here  the  resemblance  ended.  Luther  was  de- 
livered by  faith  in  the  blood  of  the  crucified  Son 
of  God.  Luther  was  made  free  by  the  Holy  Ghost. 
Luther  sought  truth  in  Scripture.  Joy  and  liberty 
and  victory  came  into  his  life.  But  Ignatius  seems 
never  to  have  thought  of  the  word  of  God.  He 
lived  in  phantasies.  He  turned  for  truth  to  visions. 
He  followed  monkish  legends.  Reduced  by  fasting 
and  vigil  and  scourging,  suffering  in  body,  dis- 
ordered in  mind,  he  fancied  he  saw  the  Saviour  and 
the  Virgin.  The  doctrine  of  the  Trinity  he  did 
not  learn  from  his  Bible.  It  was  revealed  to  his 
eye.  Creation  was  made  visible,  not  by  inductive 
science,  but  mystic  symbol.  Mysteries  of  faith  be- 
came palpable  to  excited  sense  and  frenzied  soul. 
Ignatius  believed  in  himself,  was  guided  by  visions, 
and  had  no  need  of  Scripture.  Between  Loyola 
and  Luther  is  all  the  difference  between  Romanism 
and  Reformation. 


3l6  TME  CHRISTIAN  DEMOCRACY. 

The  ignorance  and  crudity  of  the  founder  of 
Jesuitism  became  evident  to  himseh'.  He  went  to 
Paris.  Here  he  formed  intimacies  with  Peter  Faber 
and  Francis  Xavier.  Both  were  superior  to  him  in 
abihty  and  learning,  but  both  came  under  the  spell 
of  his  dominating  personality  and  submitted  to  his 
exacting  discipline.  Ignatius  also  gained  Lainez 
and  Bobadilla.  With  his  friends  he  proceeded  one 
day  to  a  church  on  Montmartre.  Faber  read  the 
mass.  Then  all  vowed  themselves  to  poverty  and 
the  conversion  of  the  Saracens.  Having  taken  an 
oath,  they  received  the  host  and  enjoyed  a  repast 
at  the  fountain  of  St.  Denis.  That  hill  overlooking 
gay  Paris  was  the  birthplace  of  Jesuitism,  the  most 
subtle  and  powerful  agency  ever  devised  to  stifle 
spiritual  liberty,  and  prevent  the  return  of  the 
Church  to  its  original  Christian  Democracy. 

From  Paris  Ignatius  and  his  friends  went  to 
Venice,  and  thence  to  Rome.  In  the  papal  capital 
he  found  his  lifework.  Jesuitism  was  organized  to 
suppress  the  rising  freedom  of  humanity.  It  was 
the  declared  foe  of  that  liberty  of  faith  which  was 
the  trumpet  note  of  the  Reformation.  The  mem- 
bers of  the  Society  of  Jesus  were  to  devote  them- 
selves (i)  to  preaching,  (2)  to  confession,  (3)  to  edu- 
cation. The  power  of  the  president  was  absolute. 
His  will  ruled  the  volitions  of  his  subordinates. 
These,  by  long  and  stern  discipline,  submitted  to 
him  as  the  corpses  of  the  dead  are  moved  by  the 
hands  of  the  living.  In  its  very  essence  Jesuitism 
was  the  extinction  of  free  thought,  free  speech,  free 
action.  Rather,  it  was  the  grave  of  human  person- 
ality.    Behind    president    and    members  was    the 


JESUITISM.  317 

pope.  His  pontifical  will  was  the  world's  true 
master. 

To  their  chief  the  subordinates  of  all  lands  made 
their  reports.  The  eye  of  the  president  was  over 
earth,  and  his  hands  touched  all  the  springs  of  so- 
cial, political,  commercial,  and  ecclesiastical  influ- 
ence. In  the  great  European  cities  pulpits  passed 
under  his  power.  He  directed  in  all  countries 
academies,  colleges,  and  universities.  Over  the 
conscience  he  obtained  mastery,  gained  the  secrets 
of  courts,  molded  monarchs,  and  directed  policies. 
Jesuitism  won  nations  from  the  Reformation  back 
to  the  pope.  Philip  by  the  sword  of  Alva  could 
never  have  retained  Belgium,  nor  could  war  alone 
have  reclaimed  Austria,  Hungary,  Bohemia,  and 
Bavaria.  But  Jesuitism  came  to  the  rescue  of  pa- 
pacy. It  allied  itself  to  kings  and  nobles.  It 
sought  the  aid  of  bishops  to  establish  schools  in 
chief  cities.  It  brought  over  the  youth  to  the  pope, 
and  when  necessary  it  fomented  wars  and  employed 
the  Inquisition.  Jesuitism  thus  counteracted  the 
Reformation  and  established  the  Roman  dominion 
in  countries  where  it  had  almost  perished. 

After  two  centuries  of  vigor  and  victory  the  So- 
ciety of  Jesus  began  to  decline.  From  its  own  au- 
thors Paschal  proved  that  their  rules  vitiated  con- 
science, licensed  vice,  and  authorized  crime.  His 
blows  from  Paris  rang  over  Europe.  Jesuitism 
staggered  long,  but  fell  shattered  and  disgraced. 
Commercial  corruptions  completed  its  overthrow. 
On  the  2ist  of  July,  1773,  Clement  XIV  pronounced 
the  suppression  of  that  order  which  had  been 
founded  for   the    overthrow  of   Protestantism    and 


3l8  THE   CHRISTIAN   DEMOCRACY. 

to  extinguish  religious  liberty.  It  was  organized  to 
glorify  the  pope,  yet  a  pope  dug  its  grave.  Clem- 
ent said : 

"  Inspired,  as  we  trust,  by  the  divine  Spirit,  im- 
pelled by  the  duty  of  restoring  concord  to  the 
Church,  convinced  that  the  Society  of  Jesus  can 
never  effect  those  purposes  for  which  it  was  founded, 
and  moved  by  other  reasons  of  prudence  and  State 
policy  which  we  retain  within  our  breast,  we  do  ex- 
tirpate and  abolish  the  Society  of  Jesus,  its  offices, 
houses,  and  institutions." 

On  Sunday,  August  7,  18 14,  Pius  VII  read  mass 
in  the  Church  of  the  Jesuits  and,  before  the  altar 
of  Ignatius  Loyola,  promulgated  a  bull  which  em- 
powered the  Jesuits  to  regulate  their  lives  according 
to  the  rule  of  their  founder,  receive  moneys,  estab- 
lish houses  and  colleges,  and  devote  themselves  to 
the  service  of  the  Church  by  preaching,  confession, 
and  instruction.  Pio  Nono  gave  sympathy  and  en- 
couragement to  the  order,  and  Leo  XIII  has  not 
yet  pronounced  its  subversion.  But  Jesuitism  is 
practically  dead.  No  pope  can  galvanize  its  corpse 
into  life.  Thus  may  perish  all  the  foes  to  that 
Christian  Democracy  destined  yet  to  peaceful  tri- 
umph over  all ! 

Jesuitism  assisted  the  birth  of  the  papal  Inquisi- 
tion. The  Dominican  institution  was  monastic  and 
partial.  But  in  Spain  it  had  been  a  powerful  agency 
in  the  destruction  of  liberty.  It  arrested  a  man  on 
suspicion  and  tortured  him  on  confession.  In  the 
gloom  of  his  dungeon  it  starved  its  victim  into  im- 
becility or  despair.  When  crazed  or  exhausted  a 
disguised  priest  entered  his  cell.     Soft  tones,  simu- 


JESUITISM.  319 

lated  sympathy,  artful  promises  tempted  to  con- 
fession. Then  the  testimony  of  this  tonsured  mur- 
derer was  followed  by  trial  and  conviction.  Or  to 
extract  admission  victims  were  tortured  in  the  mid- 
night glare  of  flames.  Screws  and  pulleys  strained 
and  tore,  until  the  mangled  sufferer  with  feeble  lip 
admitted  guilt.  His  execution  was  a  festival.  Peo- 
ple, nobles,  kings,  ecclesiastics  crowded  to  witness 
the  agonies  of  martyrs.  Church  and  State,  having 
united  in  the  murder,  combined  in  the  pageant. 
In  grotesque  costume,  with  painted  devils  above  his 
head,  the  victim  was  marched  into  the  palace 
square.  If  steadfast  he  was  burned  ;  if  he  recanted 
he  might  be  strangled.  Over  his  head  was  a  red 
flag  emblazoned  with  the  image  of  the  pope.  Such 
in  Spain  was  the  Dominican  Inquisition ! 

It  was  not  enough.  Cardinal  Caraffa,  afterward 
Paul  IV,  thought  he  could  improve  St.  Dominic ; 
and  he  did  !  He  wished  his  institution  in  the  pon- 
tifical capital  near  the  pope.  ''As  St.  Peter,"  he 
said,  ''  subdued  the  first  heresiarchs  in  Rome,  so 
must  the  successors  of  St.  Peter  destroy  all  the  here- 
sies of  the  world  in  Rome."  Ignatius  Loyola  was 
an  adviser  of  Cardinal  Caraffa.  The  apostolic  see 
appointed  six  inquisitors  general.  These  chose 
assistants  and  determined  appeals.  No  station,  no 
dignity,  was  exempt.  The  suspected  were  to  be 
imprisoned,  the  guilty  put  to  death,  and  their  prop- 
erty confiscated.  On  July  21,  1542,  the  bull  was 
published.  All  authority  came  from  the  pope.  As 
sovereign  he  reserved  to  himself  the  right  to  par- 
don. Caraffa  was  one  of  the  six  inquisitors.  He 
furnished  his  house  in  Rome  with  prisons,  chains. 


320  THE  CHRISTIAN   DEMOCRACY. 

blocks,  and  all  the  grim  necessities  of  his  ghastly- 
office.  What  he  began  as  cardinal  he  delighted  to 
execute  as  pope.  Paul  IV  gloried  in  his  papal  In- 
quisition. 

It  was  soon  discovered  that  the  power  of  the 
Reformation  was  in  the  Bible.  Hence  was  revived 
the  war  begun  by  Alexander  III  in  his  struggle  with 
Waldus.  The  Index  became  a  necessity  to  the  In- 
quisition. This  was  a  list  of  books  specified  by  the 
cardinals  and  prohibited  by  the  pope.  To  read  the 
Scripture  was  the  chief  crime  forbidden  and  pun- 
ished.    But  the  Index  best  explains  itself: 

"  Inasmuch  as  it  is  manifested  from  experience 
that,  if  the  Holy  Bible,  translated  into  the  vulgar 
tongue,  be  indiscriminately  allowed  to  be  read  by 
everyone,  the  temerity  of  men  will  cause  more  evil 
than  good  to  arise  from  it,  it  is  in  this  point  referred 
to  the  judgment  of  the  bishops  and  inquisitors,  who 
may  by  the  advice  of  the  priest  or  confessor  permit 
the  reading  of  the  Bible,  translated  into  the  vulgar 
tongue  by  Catholic  authors,  to  those  persons  whose 
faith  and  piety  they  apprehend  will  be  augmented, 
and  not  injured,  by  it,  and  this  permission  shall  be 
in  writing.  But  if  any  shall  have  the  presumption 
to  read  or  possess  it  without  any  such  permission  he 
shall  not  receive  absolution  until  he  shall  have  de- 
livered up  such  Bible  to  the  ordinary.  Booksellers 
who,  however,  shall  sell  or  otherwise  dispose  of  such 
Bibles  in  the  vulgar  tongue  to  any  person  not  hav- 
ing such  permission  shall  forfeit  the  value  of  the 
books,  to  be  applied  by  the  bishop  to  some  pious 
use,  and  be  subjected  by  the  bishop  to  such  other 
penalties  as  the  bishop  shall  judge  proper  to  the 


JESUITISM.  321 

quality  of  the  offender.  But  regulars  shall  neither 
read  nor  purchase  such  Bibles  without  a  special 
license  from  their  superiors." 

Here,  then,  was  the  law  of  Rome  !  To  own  and 
read  the  Bible  the  Reformers  believed  to  be  every 
man's  inalienable  right  and  inviolable  duty.  Just 
given  to  the  nations  in  their  languages,  it  had 
awakened  a  new  world  of  light  and  love  and  joy. 
It  was  now  a  guide  and  a  friend.  It  not  only 
pointed  the  way  to  the  life  eternal,  but  had  become 
a  family  treasure  sacred  with  records  of  marriage 
and  birth  and  baptism  and  death.  The  Bible  thus 
gathered  into  itself  all  that  was  dearest  in  time  and 
most  precious  in  eternity.  Shall  this  book  be  held 
at  the  will  of  an  ecclesiastic  ?  Shall  priest  and 
bishop  say  who  shall  sell  and  buy  and  read  it  ? 
Shall  a  pope  have  power  to  burn,  bury,  behead  men 
and  women  v/ho,  without  written  episcopal  permis- 
sion, have  in  their  homes  a  Bible?  These  questions 
touched  both  civil  and  religious  liberty  and  involved 
all  man's  interests  on  earth  and  in  heaven.  The 
Index  planted  the  Roman  communion  in  the  way  of 
human  freedom  and  progress.  It  rose,  like  a 
mountain  of  fire,  before  the  reviving  Democracy  of 
the  Church  and  of  the  Commonwealth. 

To  enforce  the  Index  the  pope  invoked  the 
sword.  The  Inquisition  will  try  the  culprit,  but  the 
State  must  put  him  to  death.  Priests  will  con- 
demn, and  monarchs  execute.  Pontiff  and  emperor 
combine  in  blood  to  extinguish  liberty.  This  is 
seen  in  an  edict  of  Charles  V,  issued  in  1550,  re- 
vived by   his   son  Philip  II,  sanctioned  by  popes, 

and  forced  by  priest  and  armies  on   the    Nether- 
21 


322  THE   CHRISTIAN   DEMOCRACY. 

lands.  The  imperial  decree  began  a  war  of  eighty 
years,  in  which  a  million  perished.  The  peculiar 
pontifical  favor  is  seen  in  a  gift  to  Alva  of  a  jeweled 
hat  and  sword,  expressing  approval  of  a  work  of 
blood  in  which  the  Spanish  general  was  himself  in- 
strumental in  killing  eighteen  thousand  martyrs,  in 
addition  to  innumerable  victims  in  sieges  and  battles. 
When  Philip,  who  revived  the  diabolical  decree, 
was  ill  the  same  pontiff  prayed  that  God  would 
take  years  from  his  own  life  and  add  them  to  the 
existence  of  the  sick  tyrant.  At  Yuste,  on  his 
deathbed,  almost  with  his  last  breath,  Charles  en- 
forced on  his  son  the  execution  of  the  edict,  which 
for  more  than  half  a  century  involved  Holland,  and 
then  Europe,  in  a  blaze  of  war. 

''  No  one  shall  print,  write,  copy,  keep,  conceal, 
buy,  or  give,  in  churches,  streets,  or  other  places, 
any  book  or  writing  made  by  Martin  Luther,  John 
CEcolampadius,  Ulrich  Zwingle,  John  Calvin,  or 
other  heretic  reprobated  by  the  holy  Church  ;  nor 
in  his  house  hold  conventicles  or  illegal  gatherings, 
or  be  present  at  any  such  in  which  the  adherents  of 
the  above-mentioned  heretics  teach,  baptize,  and 
form  conspiracies  against  the  Church.  Moreover, 
we  forbid  all  lay  persons  to  converse  or  dispute 
concerning  the  Holy  Scripture,  openly  or  secretly, 
especially  on  any  doubtful  or  controverted  matters, 
or  to  read,  teach,  or  expound  the  Scriptures,  unless 
they  have  duly  studied  theology  and  been  approved 
by  some  renowned  university,  or  to  preach,  secretly 
or  openly,  or  to  entertain  any  of  the  opinions  of 
the  above-mentioned  heretics."  The  penalty  was 
that  **  such   perturbators  of  the   general  quiet  be 


JESUITISM.  323 

executed,  the  men  with  the  sword,  and  the  women  to 
be  buried  alive,  and  all  their  property  in  both  cases 
to  be  confiscated  to  the  crown.  We  forbid  anyone 
of  whatsoever  condition  to  ask  of  us  or  of  anyone 
having  authority  to  grant  pardon,  or  to  present  any 
petition  in  favor  of  such  heretics,  exiles,  or  fugitives, 
on  penalty  of  being  forever  held  incapable  of  hold- 
ing any  civil  or  military  office  and  of  being  arbi- 
trarily punished  besides." 

This  edict  raised  a  sublime  issue.  It  was  the 
right  of  the  Christian  people  to  the  Bible.  Aided 
by  Jesuitism  and  Inquisition,  the  papacy  and  the 
empire  united  to  stifle  the  liberty  of  man  to  make, 
to  sell,  to  buy,  to  own,  to  read  the  word  of  God. 
Philip  II  was  monarch  of  the  most  wealthy,  exten- 
sive, and  magnificent  empire  our  earth  had  yet 
seen.  He  ruled  the  noblest  part  of  the  Old  World 
and  commanded  the  glittering  treasures  of  the  New. 
His  were  the  resources  of  Europe  and  the  gold  of 
America.  By  sea  and  land  his  navies  and  armies 
were  supreme,  and  behind  Philip  were  the  power, 
the  glory,  the  majesty  of  the  Roman  pontiff.  How 
small  Holland  and  England  in  the  presence  of  this 
stupendous  political  and  ecclesiastical  combination  ! 
Yet  Philip's  empire  was  wrecked  in  the  contest. 
From  the  smoke  of  the  battles  of  centuries  Protes- 
tantism emerged  the  sun  of  a  modern  world.  It  has 
proved  a  light  in  science,  in  art,  in  literature,  in 
government,  and  brightened  the  whole  path  of 
human  liberty.  From  the  fires  of  Church  and 
State  rose  the  Bible,  and,  winged  by  the  flames 
kindled  for  its  destruction,  it  flies  over  earth,  bear- 
ing in   it  the  seeds  of  the  life  eternal.     By  it  you 


324  THE  CHRISTIAN  DEMOCRACY. 

can  measure  the  nations.  With  it  is  light,  and 
without  it  blight.  Compare  Prussia  with  Italy  ! 
Compare  Scotland  with  Ireland !  Compare  Spain 
with  England  !  Compare  Peru  and  Brazil  and  Mex- 
ico with  the  United  States!  Possessing  the  Bible, 
Teutonic  races  rise,  while,  deprived  of  the  Bible, 
Latin  races  sink.  Protestantism  with  the  Bible  has 
taken  our  world  from  the  grasp  of  Rome.  The 
light  and  liberty  of  the  Christian  Democracy  will  be 
restored  to  humanity  by  the  freed  sons  of  the 
Reformation. 


POPES.  325 


CHAPTER  XXI. 
Popes. 

ROMAN  genius  for  war  and  rule  created  the 
Roman  empire.  To  conquer  Italy  required 
centuries.  The  defeat  of  Carthage  secured  the 
control  of  the  Mediterranean.  When  this  center  of 
the  civilized  world  was  hers  Rome  sent  forth  her  vic- 
torious eagles  to  its  circumference.  What  her  sword 
won  her  policy  preserved.  Her  success  in  war  and 
her  wisdom  in  council  made  inevitable  her  universal 
dominion.  And  as  the  Italian  gift  for  conquest  and 
government  created  the  empire,  so,  too,  it  established 
the  papacy.  One  was  formed  by  generals  and  states- 
men, and  the  other  by  priests  and  pontiffs. 

A  seat  in  the  Roman  capital  was  the  unrivaled 
advantage  of  the  Roman  bishops.  It  was,  indeed, 
an  indispensable  condition.  An  illustrious  metrop- 
olis sheds  glory  over  a  monarch.  For  ages  before 
popes  Rome  had  been  a  center  of  conquest,  domin- 
ion, language,  philosophy,  art,  literature,  religion. 
Earth  venerated  her  impurpled  queen.  All  nations 
saw  in  her  Pantheon  images  of  their  divinities.  On 
her  Palatine  stood  the  imperial  residence  of  her  mon- 
arch, adored  as  a  god.  Unrivaled  in  magnificence, 
her  Forum  was  the  famous  seat  of  legislation  and 
eloquence.  Above  all  rose  her  Capitol.  Here  the 
spoils  of  the  world  were  brought  in  brilliant  triumphs. 
Even  when  war  and  fire  and  time  had  desolated 


326  THE  CHRISTIAN   DEMOCRACY. 

Rome  the  memories  and  monuments  of  her  imperial 
glory  were  ineffaceable.  In  such  a  city  the  throne 
of  her  pontiffs  was  transfigured  in  the  light  of  this 
historic  splendor  and  exalted  by  the  majesty  of  the 
ancient  empire. 

Legends  of  Peter  also  made  Rome  venerable.  On 
the  subject  of  his  visit  to  the  capital  of  the  world 
Scripture  is  silent.  But  tradition  speaks.  All  lists 
of  the  Bishops  of  Rome  begin  with  Peter.  How- 
ever else  they  differ,  in  this  they  agree.  And  their 
authors  could  have  had  no  interest  in  augmenting 
authority  in  popes  ;  but  the  reverse.  Ignatius  men- 
tions an  epistle  which  Peter  wrote  from  Rome. 
Tertullian  says  that  Clement  was  ordained  bishop 
by  Peter  in  Rome.  As  Peter's  Cyprian  styles  the 
Church  of  Rome.  Eusebius  begins  his  list  with  Peter 
as  Bishop  of  Rome.  True  or  false,  on  this  tradition 
of  fathers  was  built  the  papacy. 

But  the  persistent  claim  of  pontiffs  to  universal 
appellate  jurisdiction  was  the  means  by  which  they 
confirmed  and  extended  their  supremacy.  As  early 
as  A.  D.  109  a  controversy  arose  about  Easter.  It 
went  raging  on  until  A.  D.  162,  when  the  venerable 
Polycarp  visited  Bishop  Anicetus,  to  reconcile  in 
Rome  ecclesiastical  differences  between  East  and 
West.  A  century  later  the  controversy  broke  out 
again.  Pope  Victor  asserted  his  universal  sover- 
eignty by  excommunicating  all  the  Churches  of 
Asia  Minor.  So  early  was  this  stupendous  claim  of 
pontiffs  in  the  ancient  capital  of  the  empire ! 

In  the  schism  of  FeHcissimus  the  illustrious  Cyp- 
rian turned  for  help  from  Carthage  to  Rome.  An 
imperial  commissioner,  Marcellinus,  in  the  time  of 


t>OPES.  327 

Augustine  presided  over  an  African  Council.  And 
in  the  Pelagian  controversy  the  great  Bishopof  Hippo 
himself  sought  support  from  the  Pope  of  Rome. 
Also  to  her  pontiff  Chrysostom  appealed  in  his  ex- 
tremity. In  each  Ecumenical  Council  the  popes 
had  representatives  of  their  supremacy.  Innumer- 
able ecclesiastical  disputes  arose  in  Syria,  in  Egypt, 
in  Byzantium,  in  Greece,  in  Carthage,  in  Gaul,  in 
Spain,  in  Illyria.  Each  party  in  these  controversies 
tried  to  gain  the  favor  of  the  Roman  bishop.  And 
emperors  by  their  rescripts  confirmed  the  pontifical 
claim  to  universal  ecclesiastical  sovereignty. 

The  first  popes  had  slight  title  to  eminence. 
Clement  was  a  pious  man  and  a  respectable  writer, 
but  with  little  originality  of  thought  or  power  or  of 
expression.  Of  his  immediate  successors  we  know 
nothing  but  their  names  in  imperfect  lists  and 
records  of  uncertain  date  and  origin.  Not  one  of 
the  great  Latin  fathers  was  a  Roman  pope.  Indeed, 
Ambrose  only  was  an  Italian.  Tertullian,  Cyprian, 
and  Augustine  were  from  North  Africa ;  and  from 
these  the  Western  Church  derived  its  most  brilliant 
luster.  Through  the  mists  of  the  Montanist  and 
Patropassian  contests  dimly  rise  into  view,  like 
shadows,  the  names  of  Eleutherus,  Victor,  Zephy- 
rinus,  and  Calixtus.  Fabianus  was  a  victim  in  the 
Decian  persecutions ;  and  Lucius  and  Cornelius 
succeeded  to  episcopal  miter  and  martyr  crown. 
All  three  were  buried  together  in  the  catacombs. 
During  the  Diocletian  sufferings  a  cloud  obscures 
the  Roman  pontiffs.  Liberius  commenced  his  epis- 
copate with  hostility  to  Athanasius  and  excluded 
him  from  the  Western  communion.     Then  this  pope 


3^B  THE  CHRiStiAN  DEMOCkACV. 

oscillated  to  orthodoxy  and  anathematized  the 
Arians.  He  is  exiled  to  inhospitable  Thrace.  To 
escape  banishment  and  secure  restoration  he  be- 
comes a  second  time  heretic  and  now  again  condemns 
Athanasius.  An  ovation  meets  him  on  his  return. 
But  he  was  opposed,  and  before  he  regained  his 
episcopal  throne  Rome  ran  blood.  Her  churches 
were  defiled  with  murder.  In  this  red  glare  Liberius 
vanishes  from  history. 

The  Vulgate  Bible,  translated  by  Jerome,  makes 
famous  the  pontificate  of  Damasus.  But  even 
around  this  pope  history  shows  us  lurid  and  lower- 
ing clouds.  He  reached  his  throne  through  fright- 
ful massacres.  Siricius  signalized  his  episcopate  by 
the  first  transmitted  papal  decree.  It  was  issued 
to  promote  clerical  celibacy,  excited  contests  for  a 
thousand  years,  stained  the  world  with  blood,  and 
gave  it  monkery.  Not  one  pope  so  far  has  possessed 
gifts  which  could  secure  sovereignty  over  the  na- 
tions. Now  we  come  to  a  pontiff  who  laid  the  first 
firm  stones  in  the  foundations  of  the  papacy. 

Innocent  I. 

Albano  was  the  seat  of  Numitor,  grandfather 
of  Romulus.  It  is  situated  on  the  bank  of  the  ex- 
quisite lake  that  bears  its  name,  near  the  line  of 
the  Appian  way,  across  the  Campagna,  in  view  of 
the  imperial  city.  Here  Innocent  was  born.  On 
his  mind  burst  the  magnificent  conception  of  the 
universal  dominion  of  the  Latin  Church.  As  the 
empire  sinks  the  papacy  shall  rise.  Innocent  de- 
clared his  jurisdiction,  not  only  over  Italy,  but  over 
Spain,  Gaul,  and  Africa.     The  land  of  Cyprian  and 


POPES.  329 

Augustine  was  addressed  by  the  Roman  pope  in  the 
language  of  the  imperious  master.  It  was  he  who 
pronounced  sentence  in  the  Pelagian  dispute  and 
encouraged  Chrysostom  when  driven  from  his  throne 
in  Constantinople.  Even  the  plunder  of  Rome  by 
Alaric  increased  the  influence  of  the  papacy.  Dur- 
ing the  first  siege  Innocent  was  in  the  city.  An 
enormous  ransom  was  accepted  by  the  barbarian 
conqueror.  To  meet  his  insatiable  demand  temples 
were  despoiled  of  their  gold  and  statues  of  gods 
melted  into  money.  Afterward  the  Arian  victor 
took  the  capital.  But  his  wrath  fell  on  its  pagans. 
He  pillaged  their  palaces  and  transported  them  as 
slaves.  When  this  storm  of  destruction  by  Alaric 
had  expended  its  violence  the  clear  sky  looked  down 
on  another  Rome.  The  heathen  city  had  vanished. 
Out  of  its  ruins  rose  a  Christian  metropolis,  from 
which  pontiffs  were  to  extend  their  title  to  the  sov- 
ereignty of  the  world. 

Leo  the  Great. 

Like  Innocent,  this  pope  glowed  with  a  splendid 
vision  of  the  future  of  the  Latin  Church.  He  would 
exalt  Christian  Rome  into  a  glory  brighter  than  the 
glare  of  pagan  Rome.  The  world  should  be  a  pon- 
tifical empire.  Leo  was  born  in  the  imperial  city. 
When  yet  young  he  began  to  perform  ecclesiastical 
service.  As  an  acolyte  he  bore  letters  to  Africa 
concerning  Pelagius.  Even  while  deacon  he  re- 
ceived peculiar  honors.  After  the  death  of  Sixtus,  in 
the  year  440,  Rome  exalted  Leo  to  the  vacant  epis- 
copal throne.  Enthusiasm  was  boundless,  and  he 
accepted  the  pontifical  scarlet  with  the  assurance 


330  THE  CHRISTIAN  DEMOCRACY. 

and  dignity  of  an  emperor  born  to  the  imperial 
purple.  In  him  was  the  native  majesty  of  an  ancient 
Roman.  He  was  full  of  faith  in  the  destiny  of  his 
city  as  the  seat  of  a  universal  Christian  dominion. 
The  spirit  of  his  conquering  and  dominating  ances- 
tors stirred  in  the  heart  of  Leo.  Yet  his  vision  was 
mellowed  and  magnified  by  his  religion. 

Leo  was  a  preacher  of  renown.  He  is  the  first 
pontiff  whose  sermons  have  been  transmitted.  Hith- 
erto pulpit  eloquence  had  distinguished  Carthage, 
Antioch,  Milan,  and  Constantinople.  Now  it  is  to 
adorn  Rome,  but  without  the  efflorescence  of  the 
Orient.  Leo  will  not  even  revive  the  splendor  of 
the  Latin  Cicero.  But  what  is  better,  the  discourses 
of  Leo  display  a  severe  Roman  majesty  suited  to 
the  everlasting  verities  of  Christianity. 

Hilarius  aspired  to  a  Gallic  pontificate.  He  had 
deposed  Celidonius  as  the  husband  of  a  widow. 
The  degraded  ecclesiastic  went  to  Rome.  To  meet 
his  complaints  Hilarius  followed  on  foot  across  the 
Alps.  Both  accuser  and  accused  before  Leo  ac- 
knowledged the  jurisdiction  of  Rome  over  Gaul. 
The  pope  condemned  Hilarius,  and  in  his  decision 
was  supported  by  an  imperial  edict  of  Valentinian. 
And  in  a  contest  with  Priscillianism  Spain,  too,* 
turned  to  the  pontifical  capital.  Over  Illyricum  Leo 
extended  his  dominion  on  the  very  ground  of  the 
universal  supremacy  inherent  in  the  successors  of 
Peter. 

But  from  the  East,  rather  than  the  West,  this 
pontiff  received  the  most  illustrious  accession  to  his 
authority.  His  title  to  renown  is  deserved  and 
brilliant.     It  was  the  letter  of  Leo  that  shaped  the 


POPES.  331 

decree  of  Chalcedon   and  gave  true  expression  to 
the  doctrine  of  the  Person  of  Christ. 

In  the  later  years  of  the  pontificate  of  Leo 
Attila  with  his  Huns  thundered  at  the  gates  of 
Rome.  An  embassy  came  before  the  conqueror. 
At  its  head  was  the  venerable  pope.  The  victor 
was  awed  by  the  pontiff,  imposing  with  the  majesty 
of  age  and  office.  He  consented  to  retire  from 
Italy.  At  this  hour  of  supreme  peril  Leo  delivered 
Church  and  State.  He  thus  confirmed  his  episcopal 
throne  and  surrounded  his  head  with  a  halo  in 
history.  Before  the  close  of  the  fifth  century  Inno- 
cent and  Leo  had  laid  the  foundation  of  the  univer- 
sal supremacy  of  the  papal  Church.  They  had  also 
prepared  for  the  work  of  a  yet  more  illustrious  pon- 
tiff. 

Gregory  the  Great. 

Not  far  from  A.  D.  540  was  his  birth  year.  He 
sprang  from  a  noble  family  ;  indeed,  he  was  said  to 
have  had  a  papal  ancestor.  Wealth  gave  grace  to 
his  senatorial  name  and  his  aristocratic  position. 
But  he  bestowed  on  the  Church  his  ancestral  patri- 
mony. In  Sicily  Gregory  founded  six  monasteries, 
and  in  Rome  a  seventh,  to  which  he  retired.  He 
devoted  himself  to  prayer,  study,  and  composition. 
Charity  and  abstinence  spread  his  fame.  Miracles 
were  soon  ascribed  to  Gregory.  His  monastery  be- 
came a  scene  of  supernatural  wonders.  When  made 
abbot  he  forced  on  his  monks  his  own  austerities. 
One  brother,  Justus,  dying,  confessed  that  he  had 
three  pieces  of  gold.  Gregory  treated  the  expiring 
monk  as  a  Simon  Magus,  forbade  approach  to  his 
bed,  denied  him  burial,  and  only  after  the  sacrifice 


33^  THE  CHRISTIAN   DEMOCRACY. 

of  the  mass  for  sixty  days  was  the  miserable  Justus 
released  from  his  intolerable  purgatorial  fire. 

This  prince  of  pontiffs  in  A.  D.  590  was  elected 
to  his  throne.  Italy  was  a  ruin.  Western  Europe 
groaned  under  barbaric  conquerors.  The  Lombards 
stood  ready  to  pour  down  from  the  Alps.  Anarchy 
and  despair  oppressed  the  world.  A  great  pontiff 
was  needed.  Gregory  was  the  man  for  the  crisis. 
Yet  he  sought  to  escape  the  responsibility  and  fled 
in  disguise  to  a  forest.  Tradition  affirms  that  he 
was  discovered  by  a  pillar  of  fire  which,  hovering 
over  his  head,  was  the  guide  of  Heaven  to  the  pon- 
tifical throne. 

It  was  Gregory  who  gave  Christianity  the  magnif- 
icent chant  which  bears  his  name  and  yet  resounds 
in  Roman  and  Anglican  cathedrals.  He  was  an 
illustrious  preacher,  a  wise  administrator,  an  impar- 
tial judge,  an  eloquent  orator,  and  a  successful  pon- 
tiff. Throne  and  pulpit  gave  power  and  dignity  to 
his  sovereignty.  Amid  the  splendors  of  his  ritual 
his  papal  figure  was  an  ideal  of  venerable  pontifical 
majesty. 

Gregory  was  also  a  great  temporal  ruler.  He 
could  summon  to  arms  when  Rome  was  imperiled 
by  the  barbarian.  A  Lombard  king  he  won  from 
the  Arian  heresy  to  the  orthodox  faith.  But  the 
most  illustrious  achievement  of  his  pontificate  was 
the  conversion  of  Britain  through  the  agency  of 
Augustine.  His  success  was  a  stupendous  fact  in 
the  history  of  Europe,  which  has  affected  the  future 
civilization  of  the  world. 

This  greatest  of  the  Roman  popes  rebuked  John, 
Patriarch  of  Constantinople,  when  he  assumed  the 


POPES.  333 

title  of  universal  bishop,  and  pronounced  his  arro- 
gant assumption  blasphemous. 

On  March  12,  A.  D.  604,  Gregory  died.  Alas, 
how  fickle  popular  favor  and  pontifical  fame!  F^am- 
ine  followed  the  death  of  the  pope,  and  the  Romans 
avenged  their  misery  by  burning  his  library.  They 
resolved  to  disinter  him  and  insult  his  corpse.  A 
pious  fraud  saved  his  dust  from  outrage.  Ascend- 
ing a  pulpit,  an  archdeacon  swore  that  the  Holy 
Ghost  in  the  shape  of  a  dove  was  often  visible  over 
the  head  of  Gregory.  In  the  pictures  of  the  Latin 
Church  this  miracle  has  been  made  immortal. 

Stephen  II. 

On  March  26,  A.  D.  752,  he  was  elected  pope. 
The  Lombards  again  threatened  Rome.  Its  peril 
was  the  means  of  linking  papacy  and  empire.  In 
his  despair  Stephen  crossed  the  Alps  to  seek  aid  in 
France.  As  the  pontiff  approached  the  king  fell 
prostrate.  In  this  reverence  of  the  Prankish  mon- 
arch was  the  beginning  of  a  political  and  ecclesi- 
astical alliance  which  gave  triumph  to  the  Roman 
Church.  Pepin  sent  an  army  into  Italy  and  forced 
the  Lombard  Astolph  to  buy  an  abject  and  ignoble 
peace.  But  the  royal  barbarian  soon  forgot  his 
covenant,  marched  on  Rome,  and  demanded  the 
person  of  the  pontiff  and  the  possession  of  his  terri- 
tory. By  sea  and  land  Stephen  sent  messengers  to 
Pepin.  His  appeals  were  neglected.  A  forged  let- 
ter, as  from  paradise,  saved  the  pope.  St.  Peter 
wrote  the  epistle  in  his  own  name.  History  has  pre- 
served it.  Hear  words  from  the  hand  that  holds 
the  keys : 


334  THE  CHRISTIAN   DEMOCRACY. 

"  I,  Peter  the  apostle,  protest,  admonish,  and  ad- 
jure you,  save  the  beloved  city  of  Rome  !  Obey, 
and,  by  my  suffrage,  our  Lord  Jesus  Christ  will  give 
you  in  this  life  length  of  days,  security,  and  vic- 
tory; in  the  life  to  come  will  multiply  His  blessings 
upon  you  among  His  saints  and  angels." 

Peter  prevailed.  His  letter  from  paradise  prom- 
ising present  felicity  and  angelic  fellowship  drew 
King  Pepin  with  his  army  from  France,  over  Alps, 
to  Italy.  Astolph  was  forced  to  abandon  his  con- 
quests and  bestow  the  contested  territory  on  the 
pope.  This  magnificent  gift  was  the  foundation  of 
the  temporal  dominion.  It  conferred  on  the  papacy 
the  most  fruitful  and  beautiful  regions  of  Italy. 
Henceforth  Rome,  Lombardy,  and  Ravenna  were 
represented  in  the  pontifical  tiara.  Stephen  showed 
Pepin  a  deed  of  Constantine  the  Great  ceding  to 
the  papacy  this  splendid  dominion.  Like  Peter's 
letter,  this  dotation  was  a  forgery.  It  is  betrayed 
by  its  bad  Latin,  which  could  not  have  been  writ- 
ten in  the  period  of  Constantine.  All  scholars, 
Catholic  and  Protestant,  repudiate  the  dotation  as 
a  fraud.  Yet  on  this  admitted  fabrication  rests  the 
title  to  that  dominion  symbolized  by  the  triple 
crown  of  pontiffs ! 

Leo  hi. 

Charlemagne  succeeded  his  father  Pepin ;  and 
after  Hadrian's  death,  on  the  day  following  Christ- 
mas, 795,  Leo  HI  was  chosen  pope.  The  gift  to 
Stephen  was  confirmed  by  Charlemagne,  and  the 
new  pontiff  sent  the  monarch  the  keys  of  the  city 
and  of  Peter's  sepulcher,  with  Rome's  standard  and 
the  title  of  patrician,  in  recognition  of  his  imperial 


POPES.  335 

sovereignty.  But  a  cloud  gathered  over  the  bril- 
liant prospect  of  the  pope.  Riding  in  his  pontifical 
pomp,  armed  men  sprang  from  ambush,  threw  him 
from  his  horse,  tried  to  mutilate  his  person,  to  cut 
out  his  tongue,  put  out  his  eyes,  and  leave  him  a 
wreck  unfit  for  his  throne.  He  was  beaten  and 
found  lying  in  his  blood.  But  Leo  recovered.  His 
escape  was  esteemed  a  miracle,  and  he  became  ven- 
erable under  the  halo  of  a  deliverance  from  heaven. 

Letters  from  the  pope  urged  the  emperor  to 
Rome.  But  as  Charlemagne  would  not  go  to  Leo 
it  was  best  that  Leo  should  go  to  Charlemagne. 
He  went.  He  cemented  the  alliance  begun  by 
Pepin  and  Stephen  and  continued  by  Hadrian.  He 
united  for  ages  the  pontifical  and  the  imperial 
power.  Leo  returned  in  triumph.  Italy  gave  him 
an  ovation.  Soldiers,  scholars,  ecclesiastics,  people 
poured  forth  to  welcome  their  successful  pontiff. 
Charlemagne  afterward  held  a  synod  in  Rome,  in- 
vestigated charges  against  Leo,  and  accepted  his 
oath  to  his  innocence  made  before  the  majesty  of 
the  universe. 

On  the  last  Christmas  of  the  eighth  century  the 
emperor  was  present  at  the  service  of  the  Nativity. 
He  came  with  a  magnificence  suited  to  his  imperial 
majesty.  Rome  rushed  to  the  spectacle.  Leo 
himself  chanted  the  solemn  liturgy.  When  the 
service  ended  the  pope  approached  the  emperor, 
placed  on  his  brow  a  diadem,  and  saluted  him  as 
Caesar  Augustus.  The  assembly  burst  into  tumults 
of  acclaim.  Papacy  and  empire  in  the  circle  of  that 
crown  were  bound  together  for  centuries.  All  the 
vast  territories  swayed   by  the  scepter  of  the  con- 


336  THE   CHRISTIAN   DEMOCRACY. 

queror,  Charlemagne,  were  brought  more  power- 
fully under  the  influence  of  the  Roman  Church, 
while  the  emperor,  splendid  with  a  papal  diadem, 
was  invested  with  an  awe  greater  than  attached  to 
Roman  Caesars.  The  coronation  is  made  immortal 
by  a  fresco  of  Raphael. 

Yet  the  thankless  Romans  did  not  appreciate  this 
stupendous  achievement  of  their  pope.  A  con- 
spiracy was  formed  for  his  murder.  Leo  detected 
the  plot,  seized  his  enemies,  and  executed  their 
leaders.  Fire  and  sword  now  devastated  Rome, 
once  more  given  to  pillage.  In  the  midst  of  a  pop- 
ular tempest  the  soul  of  Leo  passed  into  eternity, 
where  foe  could  not  follow.  But  his  Romans  went 
forth  from  their  gates  to  plunder  his  neighboring 
estates,  and  the  flames  of  incendiaries  lighted  to 
his  tomb  the  pope  who  had  married  Church  and 

Empire. 

Nicholas  L 

In  the  sixth  century  the  papal  decretals,  begin- 
ning with  Siricius,  were  collected  by  Dionysius 
Exiguus.  His  work  circulated  over  Europe  in 
Spanish  and  Gallic  recensions.  One  of  these  was 
by  Isidore,  of  Seville.  But  under  his  venerated 
name  was  perpetrated  a  stupendous  fraud.  A 
series  of  the  decrees  of  pontiffs,  beginning  with 
Clement,  a  pope  nearly  three  hundred  years  before 
Siricius,  appeared  in  the  ninth  century.  In  this 
work  bishops  not  long  after  the  Augustan  age 
wrote  in  barbarous  mediaeval  Latin.  Prankish 
customs  were  represented  as  prevalent  in  imperial 
Rome.  Popes  before  Jerome  quoted  the  Vulgate 
of  Jerome.     Victor,  a  pontiff  in  A.  D.  192,  appears 


POPES.  337 

addressing  Theophilus,  an  Alexandrian  archbishop 
in  A.  D.  385.  Decrees  were  invented,  altered,  and 
interpolated.  Scripture  is  absurdly  and  stupidly 
perverted.  The  forgery  exalted  sacerdotalism  and 
papacy.  It  depicted  episcopacy  in  a  supremacy  of 
authority.  On  the  apex  of  a  hierarchy  ascending 
rank  above  rank  sits  the  Roman  pontiff,  his  chair 
the  throne,  his  crook  the  scepter,  his  miter  the  dia- 
dem of  Christendom  ! 

Nicholas  I  was  made  pope  in  A.  D.  858.  During 
his  pontificate  the  spurious  Isidorian  decretals  ap- 
peared in  Rome.  Before  this  time  they  were  un- 
known. Yet  they  professed  to  have  been  always 
from  apostolic  times  the  supreme  law  of  the  Latin 
Church.  It  is  beyond  belief  that  Nicholas  did  not 
know  these  decretals  to  be  forgeries.  Yet  he  ac- 
cepted the  fraud  to  exalt  his  prerogative.  On  the 
fabrications  of  Isidore  inventions  were  piled  by  the 
great  Anselm.  In  the  middle  of  the  twelfth  century 
was  published  Gratian's  Decretum.  Upon  Isidore 
and  Anselm  this  built  the  falsehoods  which  com- 
plete the  papal  system.  As  the  territorial  dominion 
of  the  Roman  pontiffs  was  erected  on  the  forgeries 
of  Constantine's  dotation,  so  the  ecclesiastical  do- 
minion of  Roman  pontiffs  is  erected  on  the  Isido- 
rian decretals.  On  fraud,  from  foundation  to  sum- 
mit, rests  the  imposing  and  marvelous  structure. 

HiLDEBRAND. 

He  was  elected  in  A.  D.  1073,  and  took  Gregory 
VII  as  his  pontifical  title.     His  ambition   was    a 
papal  autocracy  over  earth.     To  realize  this  world- 
dream  he  resolved  to  make  celibacy  universal.    And 
22 


338  THE  CHRISTIAN  DEMOCRACY. 

in  this  he  showed  his  Italian  instincts  of  rulership. 
Only  an  unmarried  clergy  can  execute  the  absolute 
pontifical  will.  A  system  against  nature,  to  suc- 
ceed, must  first  violate  nature.  Ten  centuries  had 
not  established  celibacy  over  Europe.  In  some 
countries  married  priests  lived  with  their  wives  and 
children.  But  in  other  lands  concubinage  pre- 
vailed, and  its  license  to  the  clergy  made  a  large 
part  of  the  episcopal  revenues.  Hildebrand  deter- 
mined to  enforce  clerical  celibacy  over  Europe.  In 
1074  he  issued  his  papal  command  declaring  that 
priests  who  did  not  leave  their  wives  should  cease 
their  sacred  functions.  Homes  were  blasted,  hearts 
were  lacerated,  husbands  were  degraded,  wives  were 
branded  prostitutes,  and  children  bastards.  In- 
tolerable misery  multiplied  suicides.  Whole  regions 
of  Europe  were  darkened  by  the  madness  of  despair. 
But  the  heart  of  the  pontiff-monk  was  as  hard  as 
the  wall  of  his  cell. 

Charlemagne  had  endowed  the  Church  and  pro- 
tected Leo  ;  but  Leo  crowned  Charlemagne  and 
declared  him  emperor.  Did  Leo  hold  of  Charle- 
magne, or  did  Charlemagne  hold  of  Leo?  These 
questions  caused  innumerable  wars  between  the 
papal  Guelfs  and  the  imperial  Ghibellines.  Germany 
was  perpetually  agitated,  Italy  desolated,  Europe 
disturbed  by  the  battles  of  the  pontiffs  against  the 
emperors.  With  Henry  IV  Hildebrand  made  an 
issue  upon  the  old  burning  question.  He  excom- 
municated the  monarch  and  released  his  subjects 
from  allegiance.  Like  a  thundering  Jupiter,  he 
hurled  over  the  world  his  anathemas.  Henry  first 
resisted  and  then  yielded.     Terrified  with  despair, 


POPES.  339 

the  German  emperor  in  winter  climbed  the  snow  of 
the  Alps  to  beg  absolution.  In  the  white  robe  of  a 
penitent  he  stood  three  days  shivering  before  the 
Castle  of  Canossa.  Hildebrand  consented  to  receive 
the  humiliated  royal  rebel.  What  a  contrast !  This 
descendant  of  kings,  in  his  splendid  manhood,  claim- 
ing imperial  authority  from  Roman  Caesars,  kneels 
to  the  plebeian  pope,  small  in  stature,  but  august 
above  emperors  in  his  awful  claim  to  open  and  close 
the  portals  of  eternity.  Henry  is  absolved  ;  but  he 
acknowledges  that  he  wears  the  diadem  of  Caesar 
and  Charlemagne  from  the  hand  and  at  the  will  of 
pontiffs.  Yet  he  had  his  revenge.  Ten  years  after 
he  marches  on  Rome.  He  takes  the  city  and  gives 
it  for  pillage  to  merciless  Normans.  A  prisoner  in 
his  own  castle,  St.  Angelo,  the  pope  sees  his  pon- 
tifical rival  place  the  imperial  crown  on  the  head  of 
the  monarch  he  had  degraded  at  Canossa.  Hilde- 
brand  fled  from  Rome  in  flames  and  died  in  exile 

at  Salerno. 

Innocent  III. 

The  father  of  this  pope  claimed  descent  from 
Lombard  dukes,  and  his  mother  from  Roman  sena- 
tors. Young  Lothario  began  his  education  in 
Rome,  continued  it  in  Paris,  and  graduated  from 
Bologna.  He  was  early  made  a  canon  of  St.  Peter's, 
and  at  twenty-eight  a  cardinal.  In  1198  he  was  ex- 
alted to  the  popedom.  We  have  expressed  in  his 
inaugural  sermon  his  lofty  pontifical  aspiration.  In 
him  alone  was  the  sublime  ideal  of  the  papacy 
realized. 

Just  as  the  twelfth  century  was  closing  Innocent 
assumed  to  decide  between  the  titles  of  three  claim- 


340  THE  CHRISTIAN  DEMOCRACY. 

ants  to  the  imperial  crown  of  Germany.  Otho,  Philip, 
and  Frederick  were  rivals  for  the  lofty  dignity.  To 
the  first  Innocent  awarded  the  diadem.  Ten  years 
of  war  in  Germany  followed  his  decision.  Havoc 
and  murder  wasted  and  stained  the  land.  Philip 
was  assassinated,  and  after  years  of  fierce  battles 
the  victorious  Frederick  was  crowned  emperor. 

Philip  Augustus  of  France  had  renounced  his 
Danish  wife  and  married  his  beautiful  Agnes,  for 
whom  he  had  a  passion  of  love.  Innocent  interposed 
his  papal  authority.  He  commanded  the  king  to 
repudiate  Agnes  and  restore  Ingeborg.  Philip  re- 
fused. France  was  placed  under  interdict.  A  car- 
dinal legate  declared  the  ban.  Churches  were 
closed,  crosses  veiled,  relics  entombed,  sacraments 
ceased  ;  the  dead  were  cast  out  like  dogs,  or  buried 
in  unconsecrated  ground.  Festivals,  ceremonies, 
processions  were  prohibited  over  the  kingdom.  A 
pall  like  death  spread  over  France.  The  papal  de- 
cree closed  man's  intercourse  with  God,  and  barred 
earth  from  heaven.  Anathemas  terrified  Philip,  and 
he  yielded  to  Innocent.  France  virtually  held  her 
crown  from  Rome. 

Nor  was  England  less  subservient  to  an  Italian 
pontiff.  Innocent  commanded  Stephen  Langton  to 
be  chosen  Archbishop  of  Canterbury.  King  John 
was  furious,  and  swore  the  prelate  should  not  enter 
England.  Royal  blasphemies  answered  papal 
thunders.  Innocent  declared  an  interdict.  A  cloud 
hung  over  England  black  with  papal  wrath  and 
charged  with  papal  lightnings.  Like  Henry  of  Ger- 
many and  Philip  of  P>ance,  John  of  Britain  sub- 
mitted.   He  acknowledged  himself  a  vassal  of  Rome. 


POPES.  341 

He  delivered  his  crown  and,  as  a  subject,  received 
it  back  from  Innocent.  He  paid  to  an  Italian  pon- 
tiff an  annual  tribute  of  a  thousand  marks  to  show 
that  sovereignty  was  no  longer  in  England.  Papacy 
ruled  Europe.  But  brief  its  ideal  of  dominion. 
From  the  death  of  Innocent  III  its  political  power 
declined,  until  now  it  is  a  cipher  in  the  world. 

While  in  the  plenitude  of  his  supreme  and  univer- 
sal pontifical  sovereignty  Innocent  annulled  Magna 
Charta  and  excommunicated  every  Englishman 
who  signed  that  paper,  the  immortal  safeguard  of 
Democracy. 

Celestin  V. 

He  was  Peter  Morone,  a  solitary  in  Abruzzi.  In 
his  infancy  he  said  he  saw  the  Virgin  descend  from 
a  picture  to  chant  the  Psalter.  When  in  manhood, 
starved  and  filthy,  he  lived  in  a  hole.  Here  he  be- 
lieved he  heard  a  bell  from  heaven  calling  him  to 
prayer.  Angels  showered  roses  on  his  head.  On 
Cardinal  Malebranco's  nomination  this  half-crazed 
and  repulsive  monk,  by  unanimous  acclaim,  was 
elected  pope.  He  was  found,  like  a  wild  beast,  in 
his  hermit  cave.  Before  him  the  cardinals  fell  on 
their  knees.  Peter  was  amazed.  He  would  not  be- 
lieve the  announcement  and  tried  to  escape.  At 
last  the  King  of  Naples  persuaded  him  to  accept 
the  pontifical  dignity.  But  under  his  papal  robes 
he  would  wear  his  monk's  haircloth.  Kings  held  his 
bridle,  and  cardinals  kissed  his  foot.  Orsini  gave 
his  scarlet  mantle  and  a  miter  flaming  with  gold  and 
jewels.  Peter  was  crowned  and  anointed  pope. 
Infallibility  did  not  correct  his  Latin  or  preserve 
him  from  scoundrels.     Celestin  V  lavished  his  treas- 


342  THE  CHRISTIAN  DEMOCRACV. 

ures  and  dignities  on  knaves  and  became  their  dupe. 
In  his  palace  he  pined  for  his  cell.  The  monk,  per- 
plexed into  despair  at  last,  resigned  his  pontificate 
on  the  ground  of  his  ignorance.  Infallibility  urged 
its  faUibility  as  a  reason  for  its  abdication.  His  car- 
dinals received  his  demission  of  his  pontificate. 
Celestin  relieved  himself  of  robe  and  miter  and 
crown,  resumed  his  monk's  habit,  and  returned 
happy  to  his  mountain  cave.  But,  dreading  his 
popularity,  his  successor  imprisoned  him  in  the 
Castle  of  Fumone,  where  a  fever  released  him  from 
his  miseries. 

Boniface  VIII. 

This  pontiff  in  his  Unam  Sanctam  affirmed  that 
"if  the  temporal  power  errs  it  is  judged  by  the 
spiritual.  We  therefore  insist  and  define  that  it  is 
necessary  to  salvation  to  believe  that  every  human 
being  is  subject  to  the  Pontiff  of  Rome."  This  bull 
of  Boniface,  supported  by  the  Vatican  Decree  of  Pio 
Nono,  makes  it  the  irrepealable  creed  of  the  Latin 
Church  that  without  submission  to  an  Italian  pontiff 
no  man  can  believe  in  Jesus  Christ  and  attain  heaven. 

By  his  papal  thunders  Boniface  tried  to  terrify 
and  subdue  Europe.  But  vain  the  flash  of  his  light- 
nings. The  world  had  outgrown  the  fulminations 
of  Innocent,  and  mocked  the  miathemas  of  Boniface. 
Betrayed,  deserted,  insulted,  he  was  driven  from  his 
palace.  This  lord  of  earth  and  dispenser  of  heaven 
sat  weeping  amid  the  ruins  he  had  made.  He 
begged  a  morsel  of  bread  and  a  drop  of  water. 
Boniface  was  conducted  to  prison  with  his  face  to- 
ward the  tail  of  his  horse,  and  died  a  captive  in  sol- 
itary agony. 


POPES.  343 

Clement  V. 
Bernard  de  Goth,  Archbishop  of  Bordeaux,  met 
the  King  of  France  in  a  forest.  The  monarch  daz- 
zled the  prelate  with  a  vision  of  the  papal  crown. 
He  could  wear  the  tiara  if  he  made  certain  pledges. 
Bernard  sold  himself,  and  Philip  had  him  elected 
pope.  The  meaning  of  the  bargain  soon  appeared. 
Bernard  called  himself  Clement  V,  was  crowned  at 
Lyons,  and  moved  the  pontifical  residence  from 
Rome  to  Avignon.  The  French  capital  became 
more  corrupt  than  the  Italian.  It  was  a  moral 
plague  spot  on  Europe.  On  the  20th  of  April, 
1 3 14,  Clement  expired.  His  treasure  was  stolen; 
his  body  was  neglected ;  only  a  sheet  was  left  him 
for  his  shroud.  The  house  in  which  he  lay  took 
fire.  His  corpse  was  partially  burned,  and,  as  if  in 
mockery,  his  ashes  were  interred  with  solemn  pomp. 
Clement  stamped  on  Avignon  his  shameful  charac- 
ter. After  a  life  of  luxury  he  left  enormous  wealth, 
disgracefully  accumulated,  and  a  memory  forever 
blackening  to  the  papacy. 

Benedict  XIII  and  Gregory  XII. 
By  the  exile  of  Avignon,  Rome,  in  the  plenitude 
of  its  pontifical  power,  received  a  shattering  shock, 
from  which  it  has  never  recovered.  The  Church 
was  rent  with  strifes.  Ecclesiastical'  contests  made 
infidels  and  affected  the  whole  constitution  of  society. 
Nation  warred  with  nation,  and  pope  with  pope. 
Senile  infallibilities  hurled  their  excommunications 
at  each  other.  Europe  was  bewildered  when  pontiff 
damned  pontiff.  For  seventy  years  this  schism  shook 
the  world.     At  its  close  Benedict  XIII  and  Gregory 


344  THE  CHRISTIAN  DEMOCfeACV. 

XII  appeared,  each  consigning  the  other  to  ever- 
lasting flames.  The  Council  of  Pisa  was  convoked 
to  terminate  this  disgrace.  Both  popes  were  con- 
demned as  infamous  by  a  decree  read  by  the  Patri- 
arch of  Alexandria,  which  affirms  that  their  **  crimes 
and  excesses  adduced  before  the  Council  were  true 
and  of  public  fame,  and  that  by  their  enormous  in- 
iquities they  are  unworthy  of  all  honors  and  digni- 
ties ;  and,  though  by  the  canons  they  are  actually 
rejected  by  God,  nevertheless  the  Church,  by  this 
definite  sentence,  deposes,  rejects,  and  cuts  them 
off,  both  and  each,  from  any  longer  assuming  the 
sovereign  pontificate." 

John  XXIII. 

A  conclave  of  sixteen  cardinals  at  Bologna  elected 
Balthasar  Cossa  pope.  He  chose  John  XXIII  for 
his  pontifical  name.  The  regularity  of  his  election 
was  incontestable,  and  he  was  crowned,  enthroned, 
accepted  by  the  Church,  and  acknowledged  over 
Europe.  No  pontifical  title  was  ever  more  legiti- 
mate. He  was  soon  proved  to  have  been  a  pirate, 
an  adulterer,  and  a  tyrant.  John  was  a  monster  of 
iniquity,  black  as  Nero.  Two  of  his  secretaries  are 
witnesses  to  his  crimes.  On  the  5th  of  November, 
1414,  he  opened  the  Council  of  Constance.  Seldom 
has  the  world  seen  a  more  magnificent  assembly  than 
that  in  the  Alpine  town  encircled  by  its  mountains 
and  imaged  in  its  lake.  In  their  gorgeous  ecclesias- 
tical state  sat  in  that  Council  twenty-five  provosts, 
fifty  doctors,  one  hundred  and  thirty-four  abbots, 
one  hundred  and  fifty  bishops,  thirty-three  arch- 
bishops, twenty-nine  cardinals,  and  four  patriarchs. 


The  splendor  of  the  empire  was  represented  in  the 
person  of  the  imperial  Sigismund.  Over  his  impos- 
ing assembly  John  presided  with  all  the  insignia  of 
his  pontifical  authority. 

After  Huss  and  Jerome  had  been  burned,  an 
attack  was  made  on  the  pope  who  directed  the  pro- 
ceedings against  the  martyrs.  Heretic  and  pontiff 
were  tried  by  the  same  tribunal.  Self-condemned, 
guilty,  and  terrified,  John  fled.  But  in  his  absence 
he  was  deposed,  and  the  pontifical  chair  pronounced 
vacant.  A  decree  also  declared  that  the  sovereignty 
of  the  Church  was  not  in  the  pope,  but  in  an  Ecu- 
menical Council.  The  charges  on  which  John  was 
condemned  were  schism,  heresy,  maladministration, 
scandals,  and  notorious  crimes. 

Alexander  VI. 

The  noble  liberality  of  Leo  XIII  has  opened  to 
the  world  the  Vatican  library.  Already  his  gener- 
osity has  borne  fruit.  Dr.  Ludwig  Pastor  has 
written  from  Vatican  records  a  life  of  Alexander 
Borgia.  Thus  by  Catholic  testimony  on  the  papal 
father,  his  monster  son,  and  his  lascivious  daughter 
are  fixed  stains  of  crimes  red  as  pontifical  scarlet. 
Borgia  bribed  Cardinal  Sforza  with  four  mule- 
loads  of  silver  for  his  vote  and  influence  in  the  con- 
clave. Having  lived  illicitly  with  a  Roman  lady, 
Alexander  had  children  by  her  daughter,  Rosa 
Vanozza.  At  the  marriage  of  Lucretia  Borgia  in 
the  Vatican  the  pope's  mistress  Julia  was  present. 
Licentious  plays  and  songs  disgraced  the  nuptial 
festivities.  Infessura  testifies  that  Rome's  clergy 
and  converts  were  as  infamous  as  the  pontifl".    Caesar 


34^  THE  CHRISTIAN  DEMOCRACY. 

Borgia,  Alexander's  son,  was  a  monster.  He  mur- 
dered his  brother  and  threw  his  body  into  the  Tiber. 
By  his  orders  his  sister's  husband  was  stabbed  on 
his  palace  steps.  The  pope  sent  out  a  guard  to  pro- 
tect his  son-in-law.  Csesar  laughed  at  his  father's 
precautions,  burst  into  the  wounded  man's  chamber, 
drove  out  his  wife,  and  summoned  the  executioner 
to  strangle  his  victim.  He  slew  Perolto,  Alexander's 
friend,  while  covered  by  the  pope's  mantle.  Blood 
from  the  son's  dagger  flew  into  the  father's  face. 
Papal  Rome  surpasses  imperial  Rome  in  crime. 

SiXTUS  V. 

After  the  Council  of  Trent  the  Church  wanted  an 
authentic  edition  of  the  Latin  Bible.  This  Sixtus 
promised  to  provide.  His  bull  declared  his  edition, 
corrected  by  himself,  alone  authentic  and  the 
universal  standard.  All  rejecting  it  were  excom- 
municated. To  change  a  word  exposed  to  anathema. 
Sixtus  opened  hell's  gates  to  each  man  who  censured 
a  book  published  on  his  infallible  authority.  But 
his  edition  was  found  full  of  blunders.  Of  these  two 
thousand  were  traced  to  Sixtus.  A  second  edition 
ascribed  the  errors  of  the  first  to  compositors  and 
assistants.  A  papal  lie  shielded  the  papal  infalli- 
bility. Cardinal  Bellarmine  was  directed  to  circu- 
late the  falsehoods.  He  himself  tells  the  story  and 
congratulates  himself  on  the  execution  of  his  task. 

Urban  VHI. 

This  pope  started  the  procedure  against  Galileo. 
The  philosopher's  faith  in  Copernicus  excited  an 
ecclesiastical  tempest.     Priestly  rage  was  universal. 


POPES.  M7 

Galileo  completes  his  telescope  and  turns  it  to  the 
heavens.  What  a  spectacle  of  glory !  Venus  is  not 
seen  with  her  splendors  as  a  star.  She  shines  a 
crescent  on  the  blue  of  heaven.  This  is  a  proof  to 
the  eye  of  the  Copernican  system.  But  with  this 
vision  of  truth  and  glory  papal  thunders  burst  over 
Galileo.  He  is  accused  as  a  heretic,  he  is  perse- 
cuted to  his  solitary  grave,  he  is  denied  both  a  mon- 
ument and  an  epitaph. 

Vatican  records  recently  made  public  show  that 
Urban  charged  the  Florentine  Inquisition  to  cite 
the  philosopher  to  appear  at  Rome  before  the 
holy  office.  The  examiners  met  in  the  Church 
of  Santa  Maria  sopra  Minerva.  After  investiga- 
tion they  declared  the  Copernican  system  "wrong 
and  contrary  to  the  Scripture."  Under  fear  of 
torture,  on  his  knees,  touching  the  Gospels,  Galileo 
was  forced  to  swear  false  the  opinion  that  "  the 
sun  is  the  center  of  the  system  and  immov- 
able," and  to  say,  **  I  abjure,  curse,  and  detest  the 
error." 

When  blind,  ruptured,  a  pitiable  fragment  of  a 
man  wrecked  by  priests.  Urban  would  not  permit 
Galileo  to  leave  Florence  or  to  speak  of  his  con- 
demned opinions.  After  his  death  the  pope  forbade 
a  monument  to  commemorate  the  philosopher. 
Not  until  1734  was  it  allowed  in  Santa  Croce  by  the 
holy  office.  Only  in  1757  did  Benedict  XIV  re- 
move Galileo's  writings  from  the  papal  Index.  As 
late  as  1822  the  Congregation  gave  its  first  per- 
mission to  publish  works  on  the  motion  of  the 
earth  and  the  stability  of  the  sun  as  taught  by 
Copernicus. 


34B  titE  CHklStlAN  DEMOCRACY. 

Gregory  XIII. 
Of  this  pope  Salviati  was  nuncio  at  the  French 
court.  He  kept  a  journal,  which  has  been  recently 
published.  From  Salviati  we  have  authentic  testi- 
mony in  regard  to  the  massacre  of  St.  Bartholomew. 
From  his  Catholic  pages  we  learn  that  on  the  day 
of  the  murders  Charles  IX  wrote  to  Rome.  Within 
two  days  Beauville,  the  ambassador's  nephew,  set 
off  for  the  papal  city.  The  news  of  the  massacre 
was  already  there.  A  secret  messenger  had  been 
dispatched  by  Mandelot,  Governor  of  Lyons,  to  in- 
form Gregory  that  the  Huguenots  had  been  slain. 
His  holiness  ordered  the  bearer  of  the  ghastly  news 
to  be  rewarded  with  a  hundred  crowns  and  Rome  to 
be  illuminated.  Salviati  wrote  that  **  he  desired  to 
fling  himself  at  the  pope's  feet  for  joy.  It  was  a 
fair  sight  to  see  the  Catholics  in  the  streets  wearing 
crosses  and  cutting  down  the  heretics."  When  the 
letter  was  received  at  the  Vatican  Palace  the  car- 
dinals attended  the  pontiff  to  a  "  Te  Deum  "  in  the 
nearest  church.  For  three  days  and  nights  Rome  was 
illuminated.  Gregory  said  that  the  news  was  worth  to 
him  more  than  fifty  victories  of  Lepanto,  where  the 
naval  power  of  the  Turk  was  overthrown.  Protes- 
tants were  more  hateful  than  Mohammedans.  With 
thirty-three  cardinals  the  pope  attended  a  thanksgiv- 
ing mass  in  the  Church  of  St.  Louis,  and  proclaimed 
a  jubilee.  He  issued  a  bull  which  says  :  *'  Forasmuch 
as  God  armed  the  King  of  France  to  inflict  vengeance 
onthehereticsfortheinjurydonetoreligionandtopun- 
ish  the  leaders  of  the  rebellion,  Catholics  should  pray 
that  he  may  have  grace  to  pursue  his  auspicious  enter- 
prise and  so  complete  what  he  has  begun  so  well." 


POPES.  349 

To  commemorate  the  massacre  Gregory  ordered 
medals  to  be  struck.  He  also  summoned  Vasari 
from  Florence  to  prepare  a  picture  for  the  Hall  of 
Kings.  We  have  seen  that  grim  painting.  For 
three  centuries  it  has  hung  in  the  Vatican.  Each 
pope  may  pass  it  on  his  way  to  mass  in  his  Sistine 
Chapel.  What  a  scene  of  horrors  !  What  a  proof  of 
priestly  cruelty !  What  a  satire  on  pontifical  infalli- 
bility !  Demons,  daggers,  blood,  death,  massacre  it 
would  seem  could  please  only  demons ! 

PlO    NONO. 

A  roar  of  artillery  from  St.  Angelo  announced 
the  day  of  the  opening  of  his  Vatican  Council. 
Each  church  in  Rome  peals  its  bell.  The  streets 
of  the  papal  city  are  thronged,  and  the  wide  piazza 
and  noble  colonnades  of  its  grand  cathedral  become 
filled.  Schemata  have  been  prepared,  committees 
selected,  and  St.  Peter's  welcomes  prelates  from 
every  region  of  the  earth.  Pio  Nono  thinks  that 
he  has  begun  a  new  ecclesiastical  era  which  will 
regenerate  humanity.  On  the  dogma  of  papal  in- 
fallibility he  expects  to  build  a  structure  of  ecclesi- 
astical beauty  and  glory.  Hence  this  his  assem- 
blage in  all  the  splendor  of  the  gold  and  scarlet  of 
Rome! 

Bursts  of  music  come  from  the  partitioned  tran- 
sept of  St.  Peter's  where  the  Council  is  about  to  sit, 
and  out  through  the  door  and  above  the  vast  crowd, 
and  rise  into  that  sublime  dome  which  seems  like 
the  visible  crown  of  the  papal  system.  Cardinal 
Patrizi  celebrates  mass.  Bishop  Fessler  places  the 
Gospels  on  a  throne  above  the  altar.     Head  of  the 


350  THE   CHRISTIAN  DEMOCRACY. 

magnificent  pageant,  the  holy  father  appears  in 
the  utmost  gorgeousness  of  his  pontifical  splendor. 

But  opposition  develops.  To  carry  his  decree 
Pio  Nono  requires  all  his  resources  of  caress  and 
patronage  and  rebuke.  Both  his  smiles  and  his 
frowns  become  necessary.  Winter  lingers  into 
spring,  and  summer  changes  Rome  into  a  furnace, 
and  during  this  weary  period  of  stormy  discussions 
two  adverse  prelates  made  themselves  famous  by 
the  point  of  their  argument  and  the  power  of  their 
eloquence.  But,  despite  these  unanswerable  pro- 
tests, Pio  Nono's  decree  passed  his  Vatican  Coun- 
cil. On  the  i8th  of  July,  1870,  from  the  pulpit  of 
the  august  assembly,  the  Bishop  of  Fabriano  an- 
nounced its  decision : 

*'  If,  then,  any  shall  say  that  the  Roman  pontiff 
has  the  office  merely  of  inspection  or  direction,  and 
not  full  and  supreme  power  of  jurisdiction,  over 
the  whole  Church,  ...  let  him  be  anathema  /  .  .  . 
We  teach  and  define  that  it  is  a  dogma  divinely  re- 
vealed that  the  Roman  pontiff,  when  he  speaks  ex 
cathedra — that  is,  when  in  the  office  of  pastor  and 
doctor  of  all  Christians,  by  virtue  of  his  supreme 
apostolic  authority,  he  defines  a  dogma  regarding 
faith  and  morals  to  be  held  by  the  universal  Church 
— by  the  divine  assistance  promised  the  blessed 
Peter,  is  possessed  of  that  infallibility  with  which 
the  divine  Redeemer  willed  His  Church  to  be 
crowned.  ...  If  anyone,  which  God  forbid,  pre- 
sume to  contradict  this  definition,  let  him  be 
anathema  !  ** 

This  proclamation  of  Pio  Nono,  seemingly  the 
result  of  his  own  personal  influence,  was  yet  the 


POPES.  351 

outgrowth  of  the  Roman  Catholic  history  and  is 
the  crown  of  the  Roman  Catholic  system.  Nature 
herself  marshaled  her  elements  to  make  the  oc- 
casion memorable.  Ecclesiastics  as  they  voted 
were  saluted  by  thunder  peals  from  heaven.  St. 
Peter's  shook  and  reverberated  with  celestial  artil- 
lery. Without,  assembled  thousands  waited  in  a 
glare  of  lightnings.  And  how  marvelous  the  effect 
on  Pio  Nono !  His  humiliation  in  three  months 
was  deep  as  that  of  Hildebrand  or  Boniface.  On 
his  knees,  like  a  vulgar  pilgrim,  he  climbed  Pilate's 
staircase,  bade  farewell  to  his  Lateran  cathedral, 
and  retired  for  life,  self-imprisoned  within  his  Vati- 
can boundaries.  After  his  pontifical  abasement 
what  a  rush  of  events !  We  are  bewildered  at  the 
vastness  and  rapidity  of  the  revolution :  Sedan ; 
Metz  ;  in  Paris  conquering  Germans ;  the  Emperor 
of  France  a  captive ;  Napoleonic  imperialism,  that 
life  guard  of  papacy,  shivered  into  fragments  ;  on 
the  steps  of  the  palace  of  Louis  the  Grand  the  Prus- 
sian William  proclaimed  German  emperor ;  Victor 
Emmanuel  in  the  pontifical  palace  of  the  Quirinal ; 
the  papal  territory,  procured  by  forgery,  vanished 
hke  a  cloud ;  a  French  republic ;  a  united  Italy ; 
a  Protestant  German  empire ;  political  Romanism 
shattered  forever ;  a  way  opened  for  the  triumph 
of  the  future  universal  Christian  Democracy ! 


35^  THE  CHRISTIAN  DEMOCRACY. 


CHAPTER    XXII. 
Anglicanism. 

ANGLICANISM,  in  its  Articles  and  Homilies, 
repudiates  Rome.  Its  standards  flame  with 
burning  invectives  against  papal  idolatry  and 
usurpation.  They  style  the  pontiff  antichrist,  and 
his  capital  Babylon.  Indeed,  Anglicanism,  as  a 
secession,  can  only  justify  its  existence  by  its  con- 
demnation of  Romanism.  Nor  is  it  by  its  principles 
less  completely  separated  from  the  Greek  commun- 
ion. While  its  Articles,  with  unequaled  clearness 
and  beauty,  state  the  doctrines  of  the  Reformation, 
yet  by  the  exclusive  claims  of  its  apostolical  suc- 
cession it  has  erected  an  impassable  barrier  between 
itself  and  Protestantism.  We  perceive,  therefore, 
that  it  stands  alone  in  the  world.  By  the  necessities 
of  its  Hfe  Anglicanism  is  forced  to  present  itself  as 
the  sole  legitimate  representative  of  Christianity. 
It  is  the  stone  which  will  rise  into  a  mountain  and 
fill  the  earth.     Let  us  examine  its  title ! 

The  genius  of  Anglicanism  is  conservatism  ;  and 
its  key  is  compromise.  Henry  VIII  gave  it  the 
impress  of  his  own  policy.  He  renounced  papal 
supremacy,  and  retained  papal  doctrine.  Catholics 
he  burned  for  allegiance  to  Rome,  and  Protestants 
for  refusing  the  creed  of  Rome.  The  English  king 
was  for  the  Reformation  and  against  the  Reforma- 
tion.    Cranmer  both  shaped  and  reflected  the  policy 


ANGLICANISM.  353 

of  Henry.  Conservatism  in  the  monarch  and  rad- 
icalism in  the  archbishop  gave  an  uncertain  charac- 
ter to  the  whole  Protestant  movement  in  England. 
Even  in  his  death  Cranmer  exhibited  the  vacilla- 
tions of  his  character.  He  was  no  assured  martyr. 
He  had  no  joy ;  he  won  no  crown.  A  false  hand 
signed  a  recantation,  and  when  made  a  true  hand 
burned  in  the  fire.  Cranmer  amid  flames  was  a  con- 
tradiction. 

When  Mary  came  to  the  throne  Latimer  and  Rid- 
ley, of  all  the  bishops,  alone  had  the  grace  of  mar- 
tyrdom. There  was  an  episcopal  stampede  to  Rome. 
King  Philip  gave  England  conservative  advice.  It 
was  accepted.  If  the  nobility  returned  to  the  pope 
they  were  permitted  to  retain  the  plunder  of  the 
monasteries.  When  Elizabeth  grasped  the  scepter 
we  find  the  same  facility  of  faith  and  service.  Yet 
amid  this  servility  and  selfishness  there  were  noble 
men  who  returned  from  Continental  exile  to  vindi- 
cate in  immortal  works  the  doctrines  of  the  Ref- 
ormation. They  came  from  Switzerland  glowing 
with  the  faith  of  Calvin,  and  were  elevated  by  the 
queen  to  the  highest  offices  in  her  gift.  Left  to 
themselves,  they  would  have  made  the  Anglican 
Church  a  pure  Protestant  communion.  But  Eliza- 
beth resisted  with  the  power  of  her  personal  influ- 
ence and  royal  prerogative.  As  a  sovereign  of  two 
great  religious  parties  she  wished  creed  and  cere- 
mony wide  enough  to  embrace  Catholics  and  Prot- 
estants. Reform  was  arrested,  and  two  antagonistic 
elements  left  in  the  Articles  and  Ofiices  of  the  Eng- 
lish Church.  Compromise  became  hereafter  its  in- 
delible characteristic. 
23 


354  THE   CHRISTIAN   DEMOCRACY. 

Down  far  into  the  next  century  we  have  remark- 
able proof  of  the  tendency  we  have  described.  Eng- 
land is  associated  with  the  cause  of  freedom  and 
progress  in  every  period  of  her  history  and  in  every 
region  of  the  earth.  What  heroic  patriots  have 
been  nurtured  in  her  national  Church !  Liberty 
owes  her  triumphs  over  the  world  largely  to  the 
British  empire.  Yet  at  this  moment  Charles  I  is 
on  the  calendar  of  the  English  Church.  A  man 
who  used  his  prerogative  like  a  tyrant,  who  plunged 
into  war  to  support  usurpation,  who  gave  no  oath 
he  did  not  break,  and  felt  his  royal  honor  bound  by 
neither  pledge  nor  covenant,  has  his  name  on  the  roll 
of  Anglican  saints.  And  until  within  a  few  years 
his  son  Charles  II  was  with  him  on  the  sacred  list. 
For  more  than  a  century  this  royal  adulterer,  who 
polluted  his  court,  polluted  the  stage,  polluted  lit- 
erature, his  realm,  his  times,  history  itself,  was  on 
the  English  calendar  with  apostles  and  martyrs  and 
angels  and  archangels. 

Three  things  give  character  to  Anglicanism — apos- 
tolical succession,  clerical  priesthood,  and  baptismal 
regeneration.     Let  us  pause  for  a  brief  examination  : 

I.  Apostolical  Succession. 

Archbishop  Cranmer  claimed  no  exclusive  right 
for  the  episcopate.  For  years  he  permitted  the 
Presbyterian  Knox  to  minister  in  English  parishes. 
Jewel,  most  brilliant  of  Anglican  Reformers,  was  ap- 
pointed by  Elizabeth  to  the  see  of  Salisbury.  A 
queen's  smile,  a  superb  palace,  a  noble  cathedral, 
with  the  state  and  revenues  of  a  lord,  did  not  make 
him  forget  the  Continental  Calvinistic  divines  who 


ANGLICANISM.  355 

gave  shelter  from  Mary  when  she  reddened  England 
with  martyr  fires.  The  Zurich  Letters  are  side  lights 
on  the  heart,  the  life,  the  doctrine  of  the  man.  But 
we  are  not  left  to  incidental  proofs.  Jewel  has  be- 
queathed his  testimony  in  those  memorable  words 
which  express  his  own  Anglican  position :  '*  Law- 
ful succession  standeth,  not  only  in  succession  of 
place,  but  also,  and  much  rather,  in  succession  in 
doctrine  and  diligence.  Faith  cometh,  not  by  suc- 
cession, but  by  hearing  ;  and  hearing  cometh,  not  of 
legacy  and  succession  from  bishop  to  bishop,  but  of 
the  word  of  God.  It  is  not  sufficient  to  claim  suc- 
cession of  place  ;  it  behooveth  us  rather  to  have  suc- 
cession of  doctrine. " 

Archbishop  Whitgift  says :  "  It  is  certain  that 
any  one  certain  kind  or  form  of  external  government, 
perpetually  to  be  observed,  is  nowhere  in  the  Scrip- 
ture prescribed  to  the  Church.  One  Church  is  not 
bound  of  necessity  in  all  things  to  follow  another. 
You  may  not  bind  us  to  follow  any  particular  Church, 
neither  ought  you  consent  to  any  such  servitude." 

Dr.  Andrew  Willet,  Prebend  of  Ely,  wrote  that 
"  every  Church  is  not  tied  to  the  same  manner  of 
ordination  of  ministers,  so  that  it  be  agreeable  to 
the  word  of  God.  But,  according  to  this  rule,  every 
Church  may  make  choice  of  that  form  and  order 
which  is  most  agreeable  to  their  state,  so  that,  when 
the  calling  of  bishops  is  received,  by  them  ministers 
must  enter  ;  where  there  are  none,  the  caUing  of 
the  Church  must  be  followed." 

Nor  did  the  learned  Archbishop  Ussher  differ 
from  Jewel,  Whitgift,  and  Willet.  With  approval 
he  quotes   these  words  of  Dr.  Rainolds :     "  Pres- 


356  THE  CHRISTIAN  DEMOCRACY. 

byters  were  constituted  bishops  by  the  Holy  Ghost 
that  they  might  superintend  and  feed  the  flock  ; 
and  that  this  might  be  more  effectually  accomplished 
by  their  united  council  and  consent  they  were  ac- 
customed to  meet  together  in  one  company,  and  to 
elect  one  as  president  of  the  assembly  whom  Christ 
in  the  Revelation  denominates  the  angel  of  the 
Church,  and  to  whom  He  writes  those  things  He 
meant  him  to  signify  to  others.  And  this  is  the  per- 
son whom  the  fathers  in  the  primitive  Church  denom- 
inated bishop.  The  intrinsic  power  of  ordaining  pro- 
ceedeth,  not  from  jurisdiction,  but  only  from  order; 
but  a  presbyter  hath  the  same  power  in  kind  with  a 
bishop  ;  therefore,  a  presbyter  hath  equal  power  to 
give  orders." 

And  the  great  Bishop  Stillingfleet  asserts :  "  In 
the  first  primitive  Church  the  presbyters  all  acted 
in  common  for  the  welfare  of  the  Church,  and  either 
did,  or  might,  ordain  others  to  the  same  authority 
with  themselves,  because  the  intrinsical  power  of 
order  is  equally  in  them  and  in  those  who  were  after- 
ward appointed  governors  over  presbyters." 

Dr.  Lightfoot,  late  Bishop  of  Durham,  is  the 
brightest  Anglican  luminary  of  our  century.  He 
gave  his  whole  strength  to  the  subject  of  orders. 
Years  were  spent  by  him  in  the  elucidation  of 
Ignatius.  His  industry  and  ability  have  made  him 
a  master  and  an  oracle.  We  have  the  conclusions  of 
his  life  labor  in  his  Apostolic  Age.  "•  The  episco- 
pate," Lightfoot  says,  "  was  formed,  not  out  of 
apostolic  order  by  local  action,  but  out  of  the  pres- 
byterial,  by  election  ;  and  the  title,  which  was  orig- 
inally common  to  all,  came  at  length  to  be  appro- 


ANGLICANISM.  357 

priated  by  the  chief  among  them.  If  this  account 
be  true  we  might  expect  to  find  in  the  mother  Church 
at  Jerusalem,  which  as  the  first  founded  would  ripen 
first  to  maturity,  the  first  traces  of  this  developed 
form  of  ministry.  Nor  is  this  expectation  disap- 
pointed. James,  the  Lord's  brother,  alone,  within 
the  period  compassed  by  the  apostolic  writings,  can 
claim  to  be  regarded  as  a  bishop.  And  this  position 
is  the  more  remarkable  if,  as  seems  to  have  been  the 
case,  he  was  not  of  the  twelve.  As  we  turn  to  Rome 
it  has  often  been  assumed  that,  as  the  metropolis  of 
the  world,  a  monarchic  form  of  government  would 
be  more  developed  than  in  other  parts  of  Christen- 
dom. But  such  a  presumption  vanishes  before  the 
slightest  evidence  of  facts.  And  the  most  note- 
worthy evidence  we  possess  does  not  countenance 
the  idea.  The  earliest  document  mentions  only  two 
orders  and  is  silent  about  the  episcopal  office. 
Again,  not  many  years  after  the  date  of  Clement, 
St.  Ignatius  writes  to  the  Romans ;  and  although 
the  remaining  six  of  the  Ignatian  letters  all  contain 
injunctions  of  obedience  to  bishops,  in  this  epistle 
alone  there  is  no  mention  of  the  episcopal  office." 
We  see,  then,  that  since  the  Reformation  the 
greatest  Anglican  writers  have  taught  that  the 
bishop  is  a  presbyter,  superior,  not  in  order,  but  in 
office.  Yet  against  this  view  is  the  law  of  the 
English  Church.  The  Anglican  communion  exalts 
itself  as  the  sole  normal  and  legitimate  represent- 
ative of  Christianity.  Its  orders  are  repudiated  by 
both  Greeks  and  Latins,  while  it  repudiates  all 
Protestant  orders.  Hence  the  Anglican  Church 
stands  isolated   in   Christendom.     It    resembles  a 


358  THE  CHRISTIAN  DEMOCRACY. 

solitary  island  in  mid  ocean.     Only  within  its  rock- 
bound  limits  do  we  find  Christianity. 

Nor  is  eucharist  less  guarded  than  ordination. 
The  only  lawful  approach  to  the  table  of  the  Lord 
is  episcopal  confirmation.  Through  a  bishop  the 
minister  comes  to  his  office,  and  through  a  bishop 
the  member  comes  to  the  Communion.  Between 
the  soul  and  Christ  is  a  bishop.  Yet  the  best  An- 
glican authors  oppose  this  high  Anglican  position. 
Here,  then,  we  have  the  inevitable  Anglican  incer- 
titude. Compromise  and  conservatism,  with  a  re- 
sulting vacillation  and  antagonism,  are  in  the  gen- 
ius of  Anglicanism. 

II.  Clerical  Priesthood. 

The  title  of  an  office  stamps  its  functionary.  Its 
impress  is  visible  on  the  whole  man.  Yet  we  have 
seen  that  the  name  *'  priest "  in  the  New  Testa- 
ment is  never  applied  to  ministers,  and  is  always 
applied  to  Christians.  Against  scriptural  usage, 
the  Greek  and  Latin  communions  have  priests. 
While  not  biblical,  they  are  consistent.  Offering  is 
essential  to  a  priest.  And  he  has  an  offering  if  the 
bread  and  wine  are  converted  by  him  into  the  body 
and  blood  of  Christ — indeed,  a  stupendous  offering. 
Accept  the  theory  of  the  mass,  and  its  sacrifice  is 
sublime.  Angels  and  mortals  might  well  adore  in 
awe.  But  the  English  Articles  and  Homilies  style 
transubstantiation  a  superstition,  against  the  nature 
of  a  sacrament,  without  Holy  Scripture.  Such  a 
declaration  destroys  the  very  function  of  a  priest. 
It  leaves  him  only  bread  and  wine  to  offer.  What 
a  pitiable  service  !      Instead  of  being  sublime,  it  is 


ANGLICANISM.  359 

puerile.  Anglicanism  denies  transubstantiation, 
and  retains  "  priest  " — incertitude  at  its  very  altar. 

Nor  is  its  absolution  less  equivocal.  Greek  and 
Latin  priests  remit  the  sins  of  individuals  after 
confession.  The  penitent  is  forgiven  as  a  person. 
Each  man  leaves  his  priest  absolved.  How  in 
Anglicanism  ?  Its  office  is  not  for  the  individual, 
but  the  congregation.  Examine  it !  You  find  that 
it  is  only  a  prayer  for  all  who  repent  and  believe. 
Even  its  condition  is  not  a  personal  faith  in  the 
blood  of  Christ,  but  a  general  belief  in  the 
Gospel.  All  is  left  in  a  shadow  of  uncertainty. 
No  relief  is  given  to  the  individual  conscience, 
Anglicanism  has  thus  a  priest  without  a  sacrifice, 
and  absolution  without  remission.  It  abolishes 
that  confession  which  is  the  sole  support  of  abso- 
lution, and  yet  retains  absolution — destroys  the 
foundation,  and  would  preserve  the  edifice.  Such 
are  the  enfeebling  inconsistencies  when  the  Church 
uses  the  State  to  conciliate  religious  parties  for 
political  government ! 

Moreover,  in  the  very  titles  of  the  clergyman 
appears  an  ecclesiastical  battledore.  How  we  love 
our  Episcopal  Prayer  Book  !  How  pure  and  beauti- 
ful and  spiritual  its  offices  !  How  often  it  exalts  us 
to  the  loftiest  communion  with  the  Father,  the 
Son,  and  the  Holy  Ghost  !  Inimitable  its  collects, 
its  Litany,  its  "  Te  Deum,"  its  **  Benedicite  !  "  But 
even  on  God's  sun  are  spots,  and  we  who  are  Angli- 
cans must  not  claim  perfection  for  our  matchless 
offices.  The  compilers  of  our  American  Prayer 
Book  were  noble  men  who  breathed  the  life  of 
the    Reformation.     Only   the  more    strange    their 


360  THE   CHRISTIAN   DEMOCRACY. 

inconsistency.  Our  clergyman  begins  his  service. 
In  the  rubric  he  is  styled  "  minister  " — his  Protest- 
ant title.  Now  he  is  about  to  read  absolution. 
An  instant  change!  He  is  called  "priest" — his 
Roman  title.  In  the  Communion  office  he  com- 
mences "  minister,"  but  before  he  places  the 
bread  and  wine  on  the  table  he  turns  "  priest." 
We  have  traveled  the  whole  distance  from  Geneva 
to  Rome,  and  back  from  Rome  to  Geneva. 

III.  Baptismal  Regeneration. 

The  new  birth  is  the  beginning  of  eternal  life. 
Without  it  we  can  never  love  and  serve  Christ  our 
King.  On  earth  it  creates  in  man  that  character 
which  is  to  shine  and  beautify  forever  in  the  celes- 
tial glory.  What  a  stupendous  fact  in  a  mortal 
history  !  Our  Saviour  affirms  that  unless  born  from 
above  we  cannot  see  the  kingdom  of  God.  Him  we 
behold  only  by  spiritual  illumination.  He  is  re- 
vealed to  us  by  the  Holy  Ghost.  But  He  tells  us 
that  we  enter  His  kingdom  by  water.  Our  invisible 
King  we  know  by  His  Spirit,  and  by  baptism  we 
come  within  His  visible  kingdom.  So  taught  the 
Master  !     All  this  is  predicated  of  adults. 

In  the  Scripture  we  can  find  nothing  clearly  re- 
vealed in  regard  to  the  new  birth  of  infants.  We 
cannot  tell  whether  their  regeneration  is  even  a 
possibility.  Can  we  rest  such  a  doctrine  on  the 
tradition  of  fathers  ?  Uncertain  foundation  !  Re- 
generation, eternal  life,  character  that  fits  for 
heaven — truths  and  results  transcendent  and  ever- 
lasting! Yet,  in  the  theory  of  Anglicanism,  its 
whole   spiritual    life   grows    from    infant   baptism. 


ANGLICANISM.  361 

Without  Scripture  I  can  know  nothing  on  the  sub- 
ject, and  Scripture  says  nothing  on  the  subject. 
Unsustained  by  Scripture  is  an  office  on  which  is 
founded  spiritually  the  Anglican  Church.  Priest 
and  bishop  pronounce  the  infant  regenerate ;  yet 
priest  and  bishop  have  no  authority  from  the  word 
of  God.  Not  on  the  sands  of  human  tradition,  but 
only  on  the  rock  of  the  divine  revelation,  should 
priest  and  bishop  rest  a  doctrine  involving  in  itself 
the  everlasting  life.  Over  baptism,  also,  is  a  cloud 
of  the  Anglican  incertitude. 

From  first  to  last  conservatism  ;  everywhere  com- 
promise ;  the  result  uncertainty.  Yet  Anglicanism 
has  no  title  to  its  present  claim  except  as  a  Cath- 
olic Church.  As  against  the  corrupted  Greek  and 
Latin  communions  and  the  unauthorized  Protestant 
communions,  it  alone  would  represent  Christianity, 
whose  very  genius  is,  not  compromise,  but  aggres- 
sion. Only  by  daring  and  enterprise  can  the  world 
be  conquered  to  its  divine  King.  Anglicanism  in  its 
deepest  naturewants  the  gift  essential  touniversality. 

And  this  conclusion  is  sustained  by  facts.  Let 
us  turn  to  Great  Britain.  Is  Anglicanism  extend- 
ing her  catholicity  over  the  Greek  and  Latin 
Churches  ?  The  reverse.  Alas,  the  Roman  magnet 
is  stronger  than  the  English.  Secessions  are  from 
Anglicanism  to  the  pope,  and  not  from  the  pope  to 
Anglicanism.  The  positive  pole  outdraws  the  nega- 
tive. Witness  Newman  and  Manning  and,  with 
them,  a  lay  and  clerical  multitude!  But  how  with 
dissent  ?  After  the  Reformation  it  was  opposed, 
not,  indeed,  by  flames,  but  prisons.  Puritans,  Bap- 
tists, Quakers,  Independents,  although  not  burned, 


362  THE  CHRISTIAN   DEMOCRACY. 

were  scourged,  branded,  pilloried,  mutilated,  con- 
fined in  dungeons,  and  exiled  to  America.  With 
Anglicanism  were  the  priests,  the  bishops,  the  uni- 
versities, the  aristocracy,  the  monarch,  palaces  and 
cathedrals  and  revenues,  the  machinery  of  govern- 
ment, the  power  of  the  Church,  and,  enforcing  all, 
the  Court  of  High  Commission.  Out  of  banish- 
ments and  imprisonments  and  impoverishments 
dissent  has  grown  like  a  tree  made  strong  by  tem- 
pests, whose  branches  throw  their  shadows  over  the 
world.  Dissent  in  the  Isle  of  Man  outnumbers  the 
establishment.  Dissent  in  Wales  is  about  to  sub- 
vert the  establishment.  Dissent  in  the  rest  of  Eng- 
land looks  forward  to  triumph  over  the  establish- 
ment. The  free  spirit  of  the  Protestant  Christian 
Democracy,  by  the  energy  of  its  enterprise,  is  more 
potent  than  an  oligarchic,  episcopal  conservatism, 
and  dissent  proves  itself  more  catholic  than  estab- 
lishment. 

But  the  crucial  test  is  America.  Before  the  Revo- 
lution our  relations  of  population  were  reversed. 
The  South  outnumbered  the  North.  Virginia  was 
queen  of  colonies,  as  she  afterward  became  mother 
of  States  and  Presidents.  In  this  rich  and  exten- 
sive and  powerful  Commonwealth,  from  the  begin- 
ning, Anglicanism  had  the  privilege  of  patronage 
from  the  Church  and  protection  from  the  State  ; 
and  in  Maryland  its  advantages  were  early  and 
great.  Let  us  admit  that  the  English  communion 
and  Protestant  denominations  were  balanced  in  op- 
portunity. Yet  in  a  century  how  surpassing  the 
growth  of  those  sects,  impelled  and  animated  by 
a  vigorous  Christian  Democracy ! 


ANGLICANISM.  363 

Methodists  report,  in  round  number«s,  5,ooo,(X)0; 
Baptists,  4,000,000;  Presbyterians,  1,500,000;  Lu- 
therans, 1,300,000;  Episcopalians,  600,000;  Con- 
gregationaHsts,  580,000 ;  other  Protestant  sects, 
2,500,000. 

Episcopalianism,  an  American  growth  from  An- 
gHcanism,  thus  numbers  in  our  country  less  than  a 
twenty-fifth  of  the  aggregate  of  the  Protestant  de- 
nominations. And,  judging  from  the  past,  time 
will  increase  the  disparity.  We  have  a  right,  then, 
to  infer  that  Anglicanism  will  never  realize  its 
claim  and  its  aspiration  to  constitute  the  universal 
Church.  With  its  noble  history,  its  grand  liturgy, 
its  wealth  and  learning  and  culture,  like  all  the  sects 
that  sprang  from  the  Reformation,  defects  mar  its 
catholicity,  and  it  must  esteem  itself  but  a  branch 
of  the  glorious  and  overshadowing  tree  of  Chris- 
tianity. 


364  THE   CHRISTIAN    DEMOCRACY. 


CHAPTER    XXIIL 
Protestantism. 

IN  its  infancy  the  Reformation  was  protected  by 
the  political  conditions  of  Europe.  The  armies 
of  the  Turk,  marching  from  Constantinople 
under  the  banners  of  Solyman  the  Magnificent, 
thundered  at  the  gates  of  Vienna.  Directed  by  the 
Sultan,  desperate  corsairs  from  Tunis,  Algiers,  and 
Tripoli  swarmed  out  over  the  Mediterranean,  cap- 
tured merchant  ships,  and  slew  or  enslaved  crews 
and  passengers.  Southern  Spain  had  within  it  all 
the  suppressed  fires  of  a  volcanic  Mohammedan 
revolt.  Between  Charles  V  and  Francis  I  raged  per- 
petual wars,  involving  popes  and  exciting  Europe. 
Like  the  holy  father,  England  oscillated  between 
France  and  Spain.  Amid  these  conflicting  inter- 
ests of  warring  nations  both  pontiff  and  emperor 
were  compelled  to  neglect  the  youthful  Reforma- 
tion. Thus  ever,  at  the  opportune  moment,  the 
rising  tempest  was  diverted  from  the  tender  tree 
until  its  roots  struck  deep  into  the  soil  and  its 
branches  lifted  themselves  high  into  the  light.  But 
the  Reformation  was  confronted  with  a  yet  more 
dangerous  peril.  It  was  tempted  to  defend  itself 
by  political  and  military  combinations.  Luther  re- 
sisted. Martyrdom  threatened,  princes  persuaded, 
warriors  armed  ;  but  he  answered  in  his  Master's 
words,  *'  They  who  take  the  sword  shall  perish  by 


PROTESTANTISM.  365 

the  sword."  Amid  these  struggles  with  friends  and 
enemies  the  first  Diet  of  Spires,  in  1526,  obtained 
toleration,  because  the  pope  and  the  emperor  were 
busy  with  the  complications  of  Europe.  But  in 
1529,  at  the  second  Diet  of  Spires,  the  conceded 
privileges  were  withdrawn  ;  and  in  a  paper  com- 
plaining of  the  injustice  originated  the  name  ''Prot- 
estant." 

Charles  V  had  now  made  himself  irresistible  by 
his  brilliant  achievements.  France  and  England 
dreaded  and  envied  the  power  of  his  empire.  He 
took  and  plundered  Rome  and  forced  the  pontiff  to 
submission.  The  imperial  warrior,  successful  in 
battle  and  diplomacy,  seemed  about  to  grasp  the 
scepter  of  the  world.  Now  he  will  extirpate  heresy 
and  in  the  fires  of  martyrs  burn  away  the  stains 
contracted  by  the  pope's  capture  and  Rome's  pil- 
lage. War  menaces  the  Reformation.  Luther  is 
dead.  With  him  are  buried  his  counsels.  A  mili- 
tary league  is  formed.  Catholic  and  Protestant 
meet  in  furious  battles.  Blood  stirs  revenge  and 
perpetuates  strife.  Maurice  betrays  the  emperor, 
who  flies  from  Innsbruck  to  escape  capture.  From 
his  height  of  glory  Charles  is  plunged  into  the 
deepest  humiliation.  The  sword  saves  the  Refor- 
mation, and  the  Peace  of  Passau  establishes  it  on  a 
legal  basis  in  Germany — a  brilliant  and  unexpected 
achievement,  but  by  a  mere  worldly  policy.  When 
Christian  princes  drew  the  sword  they  unloosed 
the  powers  of  death  and  hell.  Germany  was  a  scene 
of  fire  and  blood  and  plunder.  Multitudes  perished 
in  battle,  fields  were  ravaged,  homes  burned,  cities 
destroyed.     Amid    this   massacre   and    misery   the 


366  THE   CHRISTIAN   DEMOCRACY. 

peaceful  kingdom  of  Christ  could  not  advance  over 
the  world. 

In  Spain  the  Reformation  was  crushed  out  by 
the  Inquisition.  Before  the  young  giant  could  be- 
come strong  he  was  murdered.  All  the  powers  of 
pope  and  king  directed  a  diabolical  machinery  of 
death.  Flames  lighted  every  city  with  the  ghastly 
glare  of  human  holocausts.  Philip  II  kindled  fires 
in  which  thousands  were  reduced  to  ashes.  Priests, 
bishops,  cardinals,  amid  all  their  magnificence  of 
office,  sat  above  the  vulgar  crowd,  about  the  throne 
of  the  king,  with  him  to  behold  and  approve  spec- 
tacles of  torture.  So  effectual  was  the  work  of  these 
human  demons  that  the  Reformation  never  took 
root  in  Spain. 

The  Huguenots  of  France  resorted  to  the  sword. 
Bloody  battles  and  murderous  executions  startled 
Europe.  Christians  were  martyrs  and  warriors.  In- 
stead of  converting,  they  slaughtered  their  enemies. 
After  two  centuries  of  strife  they  failed.  The  Ref- 
ormation was  strangled  by  the  blood  of  the  mas- 
sacre of  St.  Bartholomew  and  buried  by  the  revo- 
cation of  the  Edict  of  Nantes.  When  the  witnesses 
of  Christ  had  been  destroyed  France  was  prepared 
for  the  fiends  of  the  Revolution,  Had  the  Hugue- 
nots, like  the  early  Christians,  died  as  peaceful  wit- 
nesses for  the  faith  we  should  now  have  a  great 
Protestant  republic  ennobling  Europe  and  evangel- 
izing the  world. 

Zwingle,  in  Switzerland,  blew  the  blast  of  war. 
The  minister  of  salvation  went  forth  in  warrior's 
arms  to  kill.  He  filled  his  Alpine  valleys  with  his 
soldiers.    Instead  of  feeding,  he  starved  his  enemies. 


PROTESTANTISM.  367 

Grim  mountains  heard  the  tramp  of  armies,  the  roar 
of  cannon,  the  groans  of  slaughter.  Instigated  by 
a  preacher  of  the  Gospel  of  peace,  canton  rose 
against  canton,  and  Protestant  fought  Catholic. 
Christians  slew  each  other  like  pagans.  With  what 
result?  Zwingle  perished  in  battle.  By  death  and 
misery  he  taught  the  Reformers  of  his  country  that 
the  weapons  of  their  warfare  were  not  carnal,  but 
spiritual.  Had  the  wisdom  of  Christ  been  followed 
we  believe  that  to-day  we  should  behold,  not  a 
divided,  but  a  united,  Protestant  Switzerland. 

Sweden,  Norway,  and  Denmark  escaped  serious 
religious  wars  within  their  borders.  But  they  were 
drawn  into  the  political  maelstroms  of  Europe. 
With  popes  and  kings  and  emperors  they  were 
precipitated  into  strifes  that  desolated  other  States. 
Gustavus  Adolphus,  hero  of  Protestantism,  fell, 
fighting  in  Germany,  victor  in  a  plundered  land 
and  over  slaughtered  enemies. 

Eighty  years  of  war  in  Holland  cost  a  million  of 
lives.  Liberty  of  faith  was  the  issue.  Philip  II 
resolved  to  strangle  the  newborn  Christian  De- 
mocracy. All  who  read  the  Bible  he  would  burn, 
bury,  or  behead.  Imperial  and  pontifical  power 
combined  against  Holland.  In  the  Old  World  and 
in  the  New  the  dominion  of  Philip  was  unexampled 
in  extent  and  wealth.  His  conquering  veterans 
were  commanded  by  the  most  brilliant  masters  of 
war.  Land  and  sea  were  at  his  disposal.  Against 
his  vast  empire,  supported  by  the  papacy,  William 
and  his  son  Maurice  had  little  more  than  two  mil- 
lions of  Hollanders.  Yet  they  shattered  Philip's 
dominion.     Spain  came  exhausted  from  the  con- 


368  THE   CHRISTIAN    DEMOCRACY. 

test,  and  ever  since  has  been  declining  into  impo- 
tency ;  while  Holland  during  the  strife  increased  in 
power  and  wealth,  extended  her  discoveries  toward 
the  north  pole,  pushed  east  and  west  her  colonies, 
founded  universities,  fostered  literature,  created  art, 
made  education  universal,  and  carried  her  flag  in 
triumph  round  the  world.  Her  heroic  enterprise, 
her  indomitable  courage,  her  wise  statesmanship, 
her  wide  and  varied  success  eclipse  history.  Greece, 
Rome,  Switzerland,  America  can  show  no  splendor 
of  achievement  bright  as  that  of  the  Dutch  Repub- 
lic. But  religion  suffered.  Carnal,  not  spiritual, 
was  Holland's  policy.  Military  glory  she  acquired, 
traffic  she  extended,  wealth  she  accumulated,  learn- 
ing she  promoted,  liberty  she  established.  But 
worldly  enterprise  and  success  enfeebled  piety. 
Faith  and  hope  and  love  were  not  increased  by  her 
victories  on  land  and  sea.  She  bore  her  banner  over 
the  earth  ;  but  how  little  she  has  accomplished  for 
the  evangelization  of  nations ! 

We  turn  to  England  !  Nowhere  had  the  Spirit  of 
God  been  more  powerful  than  in  her  Reformers. 
The  youth  of  her  universities  became  her  preachers, 
confessors,  and  martyrs.  The  flower  of  her  learning 
went  up  in  papal  flames.  And  two  of  her  bishops 
witnessed  in  fire.  Testimonies  unto  death  were  given 
for  Christ  by  clergy  and  people.  Her  Articles  and 
her  Homilies  are  among  the  noblest  monuments  of 
the  immortal  truths  of  Protestantism.  A  nation 
seemed  born  again.  A  new  era  began  for  humanity. 
England  was  the  world's  predestined  center  of  liberty 
and  salvation.  Yet  what  an  apostasy  under  Mary ! 
Elizabeth  in  her  struggle  for  life  and  throne  was  a 


PROTESTANTISM.  369 

sovereign,  rather  than  a  Christian.  In  the  chilling 
atmosphere  of  her  court  the  Church  was  petrified. 
Her  reign  began  that  strife  of  sects  which  has  since 
torn  the  Anglican  communion  ;  and  under  her  succes- 
sors Presbyterianism  and  Episcopalianism  fought  for 
ascendency,  while  both  were  subjected  by  the  sword 
of  Independency.  Victorious  in  battle,  Puritanism 
triumphed  over  throne  and  altar.  The  sect  that 
prayed  most  killed  most.  Lamb  and  dove  were  no 
longer  the  symbols  of  Protestant  England,  but,  over 
her  slaughtering  Christians,  from  her  banners  glared 
her  lion.  King,  aristocracy,  Church  went  down  un- 
der the  sword  and  foot  of  Cromwell.  But  piety 
promoting  carnage  does  not  honor  Christ.  He  never 
commanded  to  enforce  creed  by  cannon.  Hence 
the  wars  of  Cromwell  were  followed  by  the  licen- 
tiousness of  Charles,  the  folly  of  James,  and  the 
Revolution  of  William.  An  illustrious  warrior  and 
an  unequaled  statesman,  the  Prince  of  Orange  had 
not  been  famous  for  piety.  He  was  in  constant 
struggle,  too,  with  Louis  XIV  of  France  in  field  and 
cabinet,  and  he  left  behind  him  an  unfinished  con- 
test to  be  ended  by  the  bloody  battles  and  the  bril- 
liant victories  of  Marlborough. 

Protestantism  had  gained,  and  Catholicism  had 
lost.  By  the  sword,  by  diplomacy,  by  literary  enter- 
prise, by  scientific  achievement,  by  commercial  suc- 
cess, rather  than  by  love  and  faith,  the  nations  born 
from  the  Reformation  went  forward  to  supremacy 
over  the  Roman  pontiff.  Victories  were  more  prized 
than  conversions.  Europe  became  a  scene  of  dead 
formalisms,  narrow  bigotries,  embittered  sectisms. 
Protestantism  had  lost  the  power  of  the  Spirit  of 
24 


370  THE  CHRISTIAN  DEMOCRACY. 

God.  Her  Articles  and  Confessions  were  as  ortho- 
dox as  Paul,  but  no  longer  animated  with  the  zeal 
and  power  of  Paul.  England  was  deluged  with 
skepticism  and  immorality.  Her  Church  became 
dead  in  faith,  in  charity,  in  enterprise.  Her  clergy, 
men  too  often  used  her  revenues  for  their  pleasures. 
Her  universities,  founded  for  religion,  were  perverted 
to  worldly  learning.  Her  capital  was  notorious  for 
drunkenness,  violence,  and  licentiousness.  Her  rural 
population  was  brutal  in  taste  and  habit.  If  Roman- 
ism had  proved  a  failure  in  guiding  and  teaching  Eu- 
rope, now  Protestantism  appeared  powerless  to  con- 
vert men  into  the  spiritual  kingdom  of  Jesus  Christ. 
At  the  hour  of  deepest  darkness  arose  light.  The 
Reformation  had  not  been  confined  to  one  country. 
Its  manifestations  were  simultaneous  in  many  lands. 
Its  morning  star  was  Le  Fevre,  in  the  University  of 
Paris.  He  was  herald  of  Luther,  its  sun.  Zwingle, 
Farel,  Calvin  spread  salvation's  light  amid  the  moun- 
tains of  Switzerland.  Witnesses  for  Christ  illumi- 
nated Sweden,  Norway,  Denmark,  Scotland,  Bohe- 
mia, Holland,  Hungary,  as  well  as  France  and  Ger- 
many, while  England  shed  the  glory  of  truth  over 
the  nations.  And  now,  in  the  third  century  of  the 
Reformation,  at  the  same  time  in  the  Old  World 
and  in  the  New,  the  beams  of  the  Gospel  burst  forth 
from  the  cloud  that  covered  humanity.  The  Amer- 
ican Edwards  and  the  Anglican  Whitefield  with  an 
amazing  energy  of  converting  eloquence  proclaimed 
salvation  in  two  continents.  Other  evangelists 
preached  with  the  power  of  the  Spirit  of  God.  By 
these  an  impulse  was  given  to  the  kingdom  of  Christ 
which,  we  trust,  will  enlarge  until  our  world  bows  to 


PROTESTANTISM.  37 1 

its  Redeemer.  But  from  a  number  of  successful 
preachers  we  will  select  one  whom  we  believe  most 
typical  of  the  movement  which  will  end  in  the  uni- 
versal triumph  of  Christian  Democracy. 

John  Wesley  was  born  June  17,  1703,  at  Epworth. 
In  childhood  he  was  trained  intellectually  by  his 
father,  the  learned  and  pious,  but  eccentric,  rector 
of  the  parish,  while  he  had  the  spiritual  nurture  of 
his  mother,  one  of  the  noblest  and  loveliest  of  the 
Christian  women  of  England.  Both  the  paternal 
and  maternal  influences  left  deep  impress  on  the 
mature  man.  From  infancy  to  manhood  Wesley 
breathed  in  Epworth  Parish  the  atmosphere  of 
Anglicanism.  He  had  in  his  veins  the  best  blood  of 
old  England,  and  was  born  with  many  of  the  highest 
gifts  of  his  race.  In  lineage  and  culture  he  possessed 
every  advantage  for  his  future  work.  He  entered 
in  1720  the  college  of  Christ  Church,  Oxford,  in 
which  the  strongest  Anglicanism  has  found  a 
citadel.  In  1725  he  was  ordained  a  deacon.  After- 
ward he  was  made  a  fellow  of  Lincoln,  where,  from 
1729  to  1735,  he  was  tutor.  From  his  cradle  until 
this  time  Anglicanism  had  stamped  itself  on  Wesley. 
He  was  an  extreme  High  Churchman.  He  repudi- 
ated the  orders  of  dissenters.  He  would  not  ac- 
knowledge their  baptisms.  He  mingled  water  with 
the  wine  of  the  sacrament.  He  observed  saints' 
days.  He  even  inclined  to  hear  confessions.  At 
Oxford,  a  century  before  Pusey,  he  was  a  Puseyite. 
Wesley  and  Newman  began  with  the  same  opinions 
and  under  the  same  influences  and  at  the  same  An- 
glican center.  The  one  became  a  Roman  cardinal, 
and  the  other  the  typical  Protestant  evangelist. 


372  THE   CHRISTIAN   DEMOCRACY. 

We  have  seen  how  the  doctrine  of  remission  by 
faith  had,  in  the  ancient  Church,  been  buried  be- 
neath the  cold  and  ghttering  mountains  of  sacer- 
dotalism and  ecclesiasticism.  And  now  amid  the 
wars  of  Europe  it  was  once  more  hidden  from  view. 
The  assurance  of  the  forgiveness  of  sins  had  been 
the  power  of  the  Reformation.  Beneath  our 
humanity  is  a  sense  of  guilt.  Paul  taught  the  way 
of  its  removal.  Paul  in  words  of  light  showed  that 
it  is  remitted  by  faith  in  the  blood  of  our  divine 
Redeemer.  Paul  with  this  stupendous  truth  had 
converted  multitudes  in  Asia  and  in  Europe.  Paul 
had  carried  with  him  the  light  of  this  salvation  to 
Rome,  the  capital  of  the  empire.  And,  when  for 
centuries  it  had  been  obscured,  it  was  again 
kindled  by  the  Reformation.  Yet  it  became 
dimmed  in  the  very  land  of  Luther,  and  no  longer 
illuminated  even  the  German  universities.  But  it 
had  its  witnesses  in  an  obscure  sect  of  Moravia. 
Here,  amid  fanaticism  and  ignorance,  a  simple 
people,  taught  by  the  Bible,  testified  that  their  sins 
were  forgiven  through  faith  in  the  blood  of  Christ. 
They  claimed  assurance  from  the  Spirit  of  God. 
They  were  filled  with  joy,  and  were  victors  over  life 
and  death.  They  proved  their  faith  in  the  atone- 
ment of  the  Master  by  their  obedience  to  the 
commands  of  the  Master.  In  Moravia  was  that 
religion  of  joy  which  alone  can  convert  the  nations. 
But  the  land  is  remote  and  the  people  unlearned. 
England  is  to  have  the  empire  of  the  earth,  and 
America  its  Pentecost. 

Governor  Oglethorpe  invited  Wesley  to  go  as  a 
clergyman    to   Georgia.     The    High    Anglican    ac- 


PROTESTANTISM.  373 

cepted.  On  his  voyage  he  met  the  Moravians. 
His  ship,  in  mid  ocean,  witnessed  an  association 
that  was  to  restore  to  the  world  the  power  of  the 
Reformation.  For  a  simple  sect  was  predestined  a 
learned  interpreter.  From  Anglicanism,  an  ice 
mountain,  warmed  by  the  beams  of  the  sun,  sal- 
vation was  to  flow  out  in  fresh  streams  over  the 
world.  The  Moravians,  Wesley  says,  taught  him 
from  the  Bible  that  way  of  faith  he  expounds  in  his 
lucid  and  admirable  sermons.  On  his  voyage  from 
Georgia  to  London,  however,  he  describes  himself 
as  still  under  the  law. 

In  this  state  he  was  thrown  with  Peter  Bohler, 
an  educated  Moravian,  who  had  studied  at  Jena 
and  had  been  ordained  by  Count  Zinzendorf.  On 
the  morning  of  May  24,  1738,  Wesley  tells  us  that 
he  attended  St.  Paul's.  Nor  do  we  believe  he  ever 
lost  his  love  for  the  grand  cathedral  service  of  the 
Church  of  England.  His  heart  was  ahvays  in  her 
liturgy.  But  now  he  was  in  gloom.  Wesley  was 
cheered  by  the  morning  anthem,  but,  w  hile  glad- 
dened, he  was  not  relieved.  He  was  oppressed  by 
a  sense  of  guilt,  and  guilt  needs  more  than  song. 
Fasts,  vigils,  saints'  days,  sacraments,  observances 
had  proved  vain.  High  Anglicanism  brought  no 
peace.  Like  Paul  and  Luther,  Wesley  was  near 
despair.  He  was  slain  by  the  law.  He  was  a 
slave,  w  ith  no  power  to  rend  his  fetters.  He  as  yet 
saw  no  way  of  deliverance.  Salvation  did  not  come 
to  him  in  the  cathedral.  When  night  arrived  he 
went  to  a  meeting  at  Aldersgate  Street,  London. 
Obscure  the  place,  and  informal  the  service  !  The 
Preface  to  the  Epistle  to  the  Romans  by  the  great 


374  THE  CHRISTIAN  DEMOCRACY. 

German  Reformer  was  read.  As  salvation  had 
shone  over  Germany,  it  was  now  kindled  in 
England.  The  light  of  faith  burst  on  the  soul  of 
Wesley.  What  had  occurred  two  centuries  before 
at  Erfurth  was  repeated  at  London.  Reformation 
and  revival  had  beginning  in  the  same  truth.  As 
Wesley  hears,  he  believes  in  the  blood  of  Christ 
for  the  remission  of  his  sins.  He  experiences  the 
witness  of  his  forgiveness.  He  knows  that  his  load 
of  guilt  is  gone.  Reconciled  through  the  cross,  he 
calls  God  P'ather  and  receives  the  Holy  Ghost. 
Here  was  new  life  for  himself  and  millions.  Out  of 
that  moment  sprang  our  regenerated  Christianity. 
To  this  conversion  of  Wesley  we  trace  a  new  birth 
of  Protestantism  to  liberty, diffusiveness,and  victory. 

His  instantaneous  transformation  we  will  relate  in 
his  own  words,  which  have  nothing  of  fanaticism  or 
exaggeration.  Wesley  was  not  a  man  of  moods 
and  fancies.  He  had  the  self-restraint  of  culture 
and  common  sense.  This  gives  power  to  his  testi- 
mony when  he  says : 

"  I  felt  my  heart  strangely  warmed.  I  felt  I  did 
trust  in  Christ,  Christ  alone,  for  salvation ;  and  an 
assurance  was  given  me  that  He  had  taken  away 
my  sins,  even  mine,  and  saved  me  from  the  law  of 
sin  and  death.  ...  I  then  testified  openly  to  all 
there  what  I  now  first  felt  in  my  heart." 

John  Wesley  soon  began  to  preach  with  an  en- 
ergy like  that  of  Paul.  He  had  in  himself  the  same 
spring  of  living  power.  In  his  long  ministry  of 
more  than  fifty  years  he  converted  multitudes.  The 
denomination  organized  by  him  embraces  millions. 
In  America  it  outnumbers  each   other   Protestant 


PROTESTANTISM,  375 

sect.  And  it  carries  salvation  into  every  region  of 
the  earth.  Nor  is  the  indirect  influence  of  Wesley 
less  than  the  direct.  He  originated  methods  of  re- 
vival employed  by  all  who  love  the  Reformation. 
It  is  becoming,  therefore,  that  we  study  the  sources 
of  his  power.  We  will  consider  the  three  great 
characteristics  of  his  doctrine  and  ministry : 

I.  Humanity's  Redemption  by  Christ's  Death. — 
Early  in  his  ministerial  studies  Wesley  corresponded 
with  his  mother  about  his  religious  views.  He  re- 
coiled from  the  doctrine  of  reprobation.  When  his 
theology  matured  we  have  his  final  conclusion  in 
his  lucid  sermons.  He  taught  that  our  race  was  re- 
deemed by  its  divine  Head,  Jesus  Christ.  With 
convincing  argument  from  the  Bible  he  proved  his 
doctrine  and  made  it  the  foundation  of  his  theology. 
As  a  first  principle,  Wesley  held  that  Christ  "  tasted 
death  for  every  man  ;  "  that  Christ  is  the  "  Lamb 
of  God,  that  taketh  away  the  sin  of  the  world  ; " 
that  Christ  is  **  a  propitiation  for  the  sins  of  the 
whole  world ;  "  that  through  Christ  ''the  salutary 
grace  of  God  hath  appeared  unto  all  men  ;  "  that 
Christ  is  the  ''  Light  that  lighteth  every  man  that 
Cometh  into  the  world  ;  "  that,  through  Christ,  "  in 
every  nation  he  who  feareth  God  and  worketh 
righteousrtess  i^  accepted  ;  "  so  that  in  Christ  human 
life  itself  is  embraced  and  justified.  Godhead,  as- 
suming, not  a  part  of  our  nature,  but  the  whole,  re- 
deemed the  whole.  Godhead,  giving  its  infinitude 
to  atonement,  does  not  divide  itself  and  includes 
our  race.  Godhead  in  Christ  takes  its  guilt  from 
humanity.  Birth  brings  every  man  within  a  uni- 
versal covenant  of  salvation,  from  which  he  may  be 


3/6  THE    CHRISTIAN    DEMOCRACY. 

cut  off  by  sin  and  restored  by  grace.  Eternal  life  is 
procured  for  all,  offered  to  all,  and  may  be  rejected 
by  all  unto  eternal  death.  By  nature  man  has  no 
power  to  turn  himself  to  God,  but  he  has  a  gracious 
ability  in  the  use  of  which  is  his  sole  responsibility. 
The  heathen  are  left  to  the  mercy  and  justice  of  the 
Redeemer  at  His  judgment  seat.  There  He  will  ad- 
just the  equities  of  His  universe.  For  infants  death 
is  the  gate  to  paradise.  Escaping  life's  pangs  and 
perils,  they  will  people  heaven,  thrilled  with  the 
everlasting  joy,  and  twinkling  like  stars  amid  the 
larger  celestial  luminaries.  Such  a  view  of  humanity 
relieves  it  from  its  ghastly  gloom  and  surrounds  it 
with  the  brilliance  of  love  and  hope.  It  accounts 
for  much  of  the  genial  joy  that  beamed  out  over 
life  from  Wesley  and  his  faithful  followers  in  every 
part  of  the  world. 

H.  The  Witness  of  the  Holy  Ghost  to  the  Re- 
mission of  Sin. — As  a  High  Anglican,  Wesley  never 
conceived  that  he  could  have  the  assurance  of  his 
forgiveness.  The  merit  of  works  mingled  in  all  his 
early  views.  Free  salvation  by  faith  was  hidden  in 
a  cloud.  Hence  Wesley  lived  under  a  shadow  of 
doubt,  in  a  twilight  of  comfort,  ever  learning,  and 
never  coming  to,  the  knowledge  of  the  truth.  His 
religion  was  a  gloom,  relieved  by  occasional  sun 
rays,  in  which  he  was  creeping  forward  to  an  assured 
salvation.  When  the  Moravians  opened  to  him  his 
great  privilege  he  was  skeptical.  He  examined  his 
Bible.  He  went  to  Germany.  He  questioned  the 
witnesses.  He  acted,  not  from  fanatical  impulse, 
but  with  grave  deliberation.  After  pause,  after  in- 
vestigation, after  hesitation,  he  was  convinced.    Be- 


PROTESTANTISM.  3^^? 

fore  him  stood  the  word  of  God  in  opposition  to 
the  doubt  of  man  :  "  He  that  believeth  on  the  Son 
of  God  hath  the  witness  in  himself;"  **  The  Spirit 
itself  beareth  witness  with  our  spirit,  that  we  are 
the  children  of  God ;  "  ''  Because  ye  are  sons,  God 
hath  sent  forth  the  Spirit  of  His  Son  into  your 
hearts,  crying,  Abba,  Father;"  "Ye  have  not  re- 
ceived the  spirit  of  bondage  again  to  fear ;  but  ye 
have  received  the  Spirit  of  adoption,  whereby  we 
cry,  Abba,  Father." 

Wesley  is  persuaded.  He  believes  his  Bible.  In 
himself  he  receives  the  testimony  of  the  Holy 
Ghost  that  his  sins  are  remitted  and  that  he  is 
born  from  above.  Now  his  regeneration  is  not  a 
creed,  but  a  fact.  His  absolution  is  not  from  a  priest 
and  hence  unsatisfying  through  human  infirmity 
and  incertitude.  Believing  God's  word,  he  receives 
God's  Spirit,  and  is  thus  strong  in  God's  testimony. 
At  last  he  knows  his  sin  forgiven,  his  guilt  remit- 
ted, his  soul  renewed.  He  calls  God  Father.  His 
nature  is  revolutionized  and  his  work  begun.  New 
light  is  in  his  mind,  new  joy  in  his  affections,  new 
power  in  his  words,  new  victory  in  his  life.  Twi- 
light is  over,  and  he  has  the  morning  sun.  His  min- 
istry centers  in  the  doctrine  of  the  assurance  of 
forgiven  sin.  Witnessed  remission  by  faith  in  the 
blood  of  Christ  energizes  all  his  sermons,  which 
convert  multitudes.  On  this  truth  alone  can  the 
lever  of  the  Gospel  move  the  world. 

Wesley  had  found  the  secret  of  pulpit  power. 
When  Protestantism  recovers  it  millennium  will  be 
near.  How  can  we  have  access  to  our  Father  un- 
less assured  of  His  forgiveness?     Doubt  obscures 


378  THE  CHRISTIAN  DEMOCRACY. 

His  promises  and  hides  His  face.  Doubt  loads  con- 
science with  a  burden  of  fear.  Doubt  makes  filial 
confidence  impossible.  We  have  receded  from  the 
Reformation  into  the  mists  of  doubt.  Men  should 
have  no  peace  until  they  have  found  a  witnessed 
forgiveness  and  been  made  conscious  partakers  of 
the  Holy  Ghost.  Certitude  of  faith  makes  spiritual 
muscle.  It  gives  manly  strength,  generous  cour- 
age, loving  enterprise.  This  enabled  Luther  to 
face  the  emperor,  defy  the  pope,  dare  flames,  and 
convert  cities.  States,  and  kingdoms.  This  to  the 
soul  of  Calvin  imparted  strength,  fire  to  his  words, 
power  to  his  life.  In  the  great  Protestant  revival 
Wesley  only  returned  to  the  truths  of  the  Protestant 
Reformation.  And  these  brought,  not  only  success 
to  his  ministry,  but  brightness  to  his  life.  He  was 
a  genial  and  triumphant  Christian.  No  asceticism 
tinged  his  life  with  gloom.  A  cell  could  not  hide 
his  light.  Wesley,  the  scholar  and  gentleman,  min- 
gled with  publicans  and  sinners  that  he  might  bring 
them  to  Christ,  the  sun.  His  conversion  began 
with  social  joy.  As  soon  as  he  attained  the  assur- 
ance of  his  forgiveness  a  troop  of  friends  took  him 
to  his  brother  Charles,  who  also  had  found  Christ. 
Together  they  sang  a  glad  hymn.  Amid  the  gasps 
of  death  Wesley  exulted.  **  I'll  praise,  I'll  praise  !  " 
he  exclaimed.  "The  clouds  drop  fatness!  Pray 
and  praise !  The  best  of  all  is,  God  is  with  us !  " 
With  the  glow  of  victory  on  his  venerable  face  the 
patriarch  passed  from  earth  to  paradise. 

HI.  Wesley  also  Developed  the  Power  of  Testi- 
mony with  Life  and  Lip  for  Christ. — Our  Lord  is 
confessed  when  we  recite  the  creed.     It  is  a  refined 


PROTESTANTISM.  3;'9 

and  dignified  method  of  publicly  avowing  our  faith, 
and  is  suited  to  many  individualities.  Nor  should 
more  be  exacted  as  a  law  of  the  Christian.  In  the 
form  of  the  confession  must  be  liberty.  Yet  the 
creeds,  adapted  to  many,  leave  no  play  for  the 
personality.  The  man  is  lost  in  the  multitude ; 
hence  a  tendency  to  a  chilling  formalism.  When 
we  confess  Christ  in  the  venerable  creeds,  so  ortho- 
dox in  doctrine,  so  simple  and  sublime  in  language, 
we  lose  the  glow  of  sympathetic  love.  We  express 
our  faith  in  an  intellectual  truth,  rather  than  our 
trust  in  a  personal  Saviour. 

He  who  witnesses  for  Christ  in  his  own  words, 
however  imperfect,  impresses  with  the  force  of  his 
own  individuality.  In  him  are  greater  liberty  and 
power,  and  he  often  moves  others  with  a  responsive 
sympathy  disproportionate  to  the  agency.  The 
Spirit  of  God  seals  the  true  testimonies  of  humble 
believers,  which  are  more  edifying  than  elaborate 
Ciceronian  oratories.  Wesley's  uneducated  preach- 
ers were  forced  to  fill  their  sermons  with  their  own 
experiences.  Living  fire  burned  in  their  ungrace- 
ful, and  sometimes  ungrammatical,  appeals.  But 
the  flame  was  kindled  from  a  coal  on  the  altar  of 
Jehovah,  and  the  illuminating  power  was  often  a 
search  light  into  conscience  or  a  ray  guiding  to  the 
cross  of  our  incarnate  God,  where  alone  we  obtain 
remission  for  our  human  guilt. 

The  disciples  of  Wesley  followed  their  teachers, 
and  the  master  was  quick  to  perceive  the  use  of 
personal  testimonies  in  Christianity.  Witnessing 
for  our  divine  Redeemer  was  made  part  of  his  sys- 
tem.    It  gave  glow  and  energy  to  the  whole  move- 


38o  TttE  CHRISTIAN  DEMOCRACV. 

ment.  It  created  a  new  fellowship  of  faith  and 
love  and  life.  It  waked  an  impulsive  power  which 
will  continue  through  the  ages  and  inspire  Chris- 
tianity until  it  hears  the  trumpet  which  proclaims 
its  Judge.  Outside  of  Anglicanism  all  Protestantism, 
not  by  system,  but  on  occasion,  adopts  the  methods 
of  Wesley.  Testimony  by  the  lip  for  the  Master 
now  kindles  the  flame  of  salvation  in  every  part  of 
our  world.  Ignorance  and  fanaticism  sometimes 
convert  liberty  into  egotistical  display.  Human 
infirmity  mingles  with  all  human  service.  Yet 
wherever  the  Spirit  of  God  is  poured  out  on  men 
He  moves  to  confession  with  the  lips,  and  this  now 
seems  a  vast  accepted  agency  in  the  conversion  of 
our  world. 

The  grand  work  of  Protestantism  is,  by  all  her 
varied  instrumentalities,  to  reestablish  that  liberty 
of  faith  w^hich  can  alone  restore  the  primitive  Chris- 
tian Democracy.  Free  in  spirit,  the  Church  will  be 
free  in  organization.  Whatever  the  form  of  govern- 
ment or  worship,  the  sovereignty  of  the  people  will 
be  acknowledged.  Constantinople  and  Rome  and 
Canterbury  will  experience  the  old  Catholic  fel- 
lowship. But  in  such  a  work  the  energy  is  not  a 
mere  creed.  Articles  and  Confessions,  like  the 
ancient  geological  rocks,  may  fossilize  life.  Behind 
the  truth  must  be  the  Holy  Ghost.  He,  a  univer- 
sal gift,  will  create  universal  unity.  The  impulsive 
force  of  the  world's  conversion  is  the  mightiest  in 
the  universe.  It  moves  heaven  as  well  as  earth. 
Science  tells  us  that  she  has  photographed  sixty 
million  suns.  About  these  revolve  their  satellites. 
And  beyond  are  systems,  numerous  as  sands   and 


PROTESTANTISM.  38 1 

leaves  and  ocean  drops.  Earth,  inhabited  by  man, 
proves  that  other  spheres  are  glorious  with  the  in- 
telligence of  angels  and  cherubim.  Around  one  cen- 
tral world  circles  the  magnificence  of  such  a  peopled 
universe.  Christ  made  all ;  Christ  planned  ;  Christ 
impels ;  Christ  irradiates  creation  ;  and  Christ,  my 
God  and  Brother,  died  for  me  !  With  the  Holy 
Ghost  He  inspires  our  dead  and  dark  and  loathsome 
souls  and  leads  us  back  to  His  Father  and  our  Fa- 
ther. The  love  excited  by  such  a  salvation  is  the 
conquering  power  of  Christianity. 


382  THE   CHRISTIAN   DEMOCRACY. 


CHAPTER   XXIV. 
Millennial  Democracy. 

FOR  centuries  history,  political  and  religious, 
revolved  about  Constantinople.  Indeed,  its 
situation  made  it  the  natural  metropolis  of 
the  Roman  empire.  Constantine  created  a  new 
world-center  in  his  capital.  Its  harbor,  the  Golden 
Horn,  is  picturesque  in  beauty  and  admirable  in 
convenience.  As  the  old  Byzantium,  it  was  classic 
in  its  connections  with  some  of  the  most  touching 
and  graceful  legends  of  the  Greek  mythology.  Con- 
stantinople commands  the  Black  Sea  and  the  Med- 
iterranean, and  thus  the  Atlantic  Ocean  way  to  the 
western  world.  It  is  a  coveted  capital  for  Asiatic 
and  European  Russia,  and  could  be  used  as  a  rail- 
way center  for  the  Orient,  bringing  conveniently 
near  Persia,  India,  China,  and  Japan.  From  it  the 
scepter  of  empire  could  touch  Egypt  and  the  Suez 
Canal,  and,  indeed,  all  Africa.  We  may  say  that 
Constantinople  is  the  key  to  the  Eastern  Continent. 
Freed  from  the  incubus  of  the  Turk  and  with  the 
aids  of  modern  progress,  it  is  not  unlikely  to  be  the 
most  powerful  and  magnificent  capital  in  the  future 
of  history. 

To  adorn  his  metropolis  Constantine  erected  the 
Church  of  St.  Sophia.  It  was  destroyed  by  fire. 
On  its  ruins  Justinian  built  a  marvel  of  architecture, 
in  which  grace  of  form,  beauty  of  color,  and  splen- 


MILLENNlxVL    DEMOCRACY.  383 

dor  of  ritual  attained  their  ideal.  In  A.  D.  1453 
the  Turk  took  Constantinople  and  converted  St. 
Sophia  into  a  mosque  of  his  prophet.  He  tore 
down  the  cross,  and  placed  his  crescent  glittering 
over  an  edifice  which  for  a  thousand  years  had 
been  an  object  of  Christian  love  and  veneration. 
Can  we  wonder  at  the  aspiration  of  Russia  to  re- 
store the  symbol  of  our  salvation  ?  For  nearly  ten 
centuries  a  prophecy  has  told  her  that  this  is  to  be 
her  immortal  achievement.  It  is  the  dream  of  the 
Slav.  Possessing  Constantinople,  the  Russian  em- 
pire becomes  the  first  power  in  the  world,  and,  com- 
pact in  territory,  will  maintain  its  scepter  when  the 
remote  and  scattered  colonies  of  England  may  be 
independent  republics. 

A  few  years  since  the  czar  fought  his  way  to  San 
Stefano,  and  the  brilliant  prize  seemed  within  his 
grasp.  At  the  opportune  moment  he  hesitated. 
His  delay  was  fatal.  The  Treaty  of  Berlin  inter- 
posed a  barrier  behind  which  stand  the  great 
powers  of  Europe.  But  England  was  the  agent 
that  created  this  formidable  and  irritating  obstacle. 
Her  auxiliary  is  the  triple  alliance  between  Italy, 
Austria,  and  Germany.  To  quiet  the  Mohammedan 
in  India  she  keeps  the  sultan  on  his  throne.  Eng- 
land has  Gibraltar,  Malta,  Cyprus,  Egypt,  and  now 
wants  Tangier  to  secure  control  of  the  Mediter- 
ranean and  keep  her  way  open  to  her  Asiatic  em- 
pire. Should  France  and  Russia  combine,  her 
naval  ascendency  would  be  menaced,  and,  that  de- 
stroyed, ends  her  territorial  dominion.  Alsace  and 
Lorraine  create  but  localquestions;  the  pope's  strug- 
gle for  his  temporal  dominion  is  a  senile  aspiration  ; 


384  THE  CHRISTIAN   DEMOCRACY. 

and  contests  about  the  holy  places  of  Jerusalem  are 
puerile  ecclesiastical  disputes.  But  the  Armaged- 
don battle  of  the  near  future  will  be  for  Constan- 
tinople. From  that  center  either  Russia  or  Eng- 
land will  dominate  Europe,  Asia,  and  Africa. 

The  war  between  Japan  and  China  has  changed 
the  face  of  the  Orient.  It  is  impossible  now  to 
predict  the  relations  those  empires  will  have  to 
each  other  and  the  nations  of  the  Eastern  and 
Western  Continents.  Commerce,  manufactures,  war, 
art,  literature,  government  will  be  surely  revolu- 
tionized. Progress  has  touched  the  dead  Oriental 
world  into  another  life.  And  old  Africa  is  parceled 
out  by  Europe  and  will  soon  exchange  barbarism 
for  modern  civilization.  The  mightiest  physical 
forces  of  the  universe,  directed  by  the  tip  of  man's 
finger,  are  producing  changes  in  the  condition  of 
humanity  more  dazzling  than  dreams  of  poets  and 
visions  of  prophets.  And  all  intellectual  develop- 
ments, social  transformations,  and  political  revolu- 
tions connect  themselves  with  Christianity.  It  may 
be  remarked  that  the  various  progressive  move- 
ments of  modern  life  in  every  part  of  the  earth  are 
tending  to  the  sovereignty  of  the  people  and  the  es- 
tablishment of  a  universal  Democracy. 

Let  us  now  pass  from  the  civil  to  the  ecclesiastical! 

By  the  sultan's  permission  the  Greek  patriarch 
has  his  cathedral  in  Constantinople.  He  is  legal 
head  of  the  Oriental  orthodox  communion.  Of  the 
Greek  Church  the  Russian  is  a  branch,  over  which 
the  czar  is  supreme.  In  this  great  ecclesiastical  di- 
vision of  our  world  the  Scriptures  are  not,  as  by  the 
popes,  prohibited  to  the  laity,  nor  is  celibacy  indis- 


MILLENNIAL   DEMOCRACY.  385 

pensable  to  the  clerical  office.  All  the  white,  or 
parish,  clergy  have  wives.  Only  the  black,  or 
higher,  clergy  must  by  law  be  unmarried.  The 
Greek  Church  repudiates  the  "  filioque "  in  our 
Nicene  Creed  which  the  Latin  Church  adopts.  Be- 
tween the  two  communions  thus  are  wide  differ- 
ences in  doctrine  and  practice.  But  there  is  a  yet 
deeper  separating  chasm.  The  Greek  Church  re- 
jects the  orders  of  the  Latin  Church,  will  not  admit 
the  ministrations  of  her  priests,  and  stains  her  with 
the  sin  of  schism.  For  more  than  a  thousand  years 
these  Eastern  and  Western  communions  have  been 
divided.  Attempts  to  unite  them  have  not  only 
been  failures,  but  have  colored  some  of  the  most 
ludicrous  and  grotesque  pictures  in  history.  And 
now,  in  our  century,  the  Vatican  Decree  declaring 
papal  infallibility  hurls  against  the  Greek  Church  a 
papal  curse.  Rome  anathematizes  Constantinople, 
and  Constantinople  anathematizes  Rome.  Each 
communion  dooms  the  other  to  everlasting  fire. 
Little  marvel  that  efforts  toward  compromise  and 
intercourse  have  failed  ! 

The  Anglican  Church  is  acknowledged  by  neither 
the  Greek  Church  nor  the  Latin  Church.  By  both 
its  orders  are  spurned.  Yet  its  Homilies,  authen- 
ticated by  its  Articles,  denounce  the  pope  as  anti- 
christ, saint-worship  as  idolatry,  transubstantiation 
as  a  fable,  pontifical  supremacy  as  a  usurpation. 
Nor  will  it  have  communion  with  any  of  the  sects 
who  deny  the  exclusive  validity  of  episcopal  ordina- 
tion. Anglicanism  thus  alienates  itself  from  Prot- 
estantism and  the  whole  ecclesiastical  world.  All 
schemes  and  negotiations  to  effect  external  unity 
25 


386  THE  CHRISTIAN   DEMOCRACY. 

have  only  developed  the  impossibility  of  the  enter- 
prise. Christendom  resembles  a  group  of  islands  in 
an  ocean  whose  angry,  separating  waves  cannot  be 
bridged. 

Is  our  earth  promised  to  Christ?  Shall  the  full- 
ness of  the  Gentiles  come  in  and  even  Israel  be 
saved  ?  Exalted  above  earth,  to  Jehovah's  house 
shall  all  nations  flow  ?  As  the  ocean  its  bed,  shall 
the  knowledge  of  the  Lord  cover  the  world  ?  A 
thousand  years  shall  Satan  wear  his  chain?  Have 
we  a  true  prophetic  symbol  in  the  stone  towering 
into  a  mountain  and  filling  the  world?  Are  all  the 
signs  of  historical  development  in  the  Church  de- 
luding, and,  instead  of  completion,  is  the  divine 
structure  to  be  forever  unfinished  and  unfurnished, 
and  its  Author  mocked  as  one  who  began  to 
build,  but  failed  in  His  work  ?  And  are  inspiring 
prophetic  visions,  brilliant  with  the  glory  of  rainbow 
promise,  to  pass  away  in  clouds  and  mock  the  hopes 
they  have  excited  ?  Such  a  miserable  failure  seems 
inconsistent  with  the  lessons  of  history,  the  teach- 
ings of  Scripture,  and  the  character  of  God. 

If  the  leaves  of  the  tree  of  Christendom  are  dis- 
eased we  should  examine  its  root.  Does  the  fruit 
wither?  The  blight  is  from  within.  Not  in  tlie 
bark,  but  in  the  sap,  is  the  lingering  death.  Is 
Christianity  an  original,  scriptural  Democracy, 
which,  first  losing  its  interior  liberty  of  faith,  passed 
into  the  bondage  of  oligarchy  and  autocracy  ?  Then 
its  cure  must  be  from  within,  and  not  from  without, 
Paul  was  its  typical  preacher  and  expounder.  When 
he  converted  Asian  and  European  Gentiles  what 
did  he  proclaim  ?     Ever,   in    sermon   and    epistle, 


MILLENNIAL   DEMOCRACY.  387 

above  all,  beneath  all,  permeating  all  with  the  light 
of  love,  now  with  the  voice  of  the  thunder,  and  now 
with  the  gentleness  of  the  rainbow,  Paul  preached 
remission  of  sins  through  faith  in  the  blood  of  our 
incarnate  God  and  Saviour,  Jesus  Christ,  followed 
by  the  gift  of  the  Holy  Ghost  in  regeneration,  in 
adoption,  in  assurance,  in  comfort,  in  sanctification, 
in  enlightenment,  in  power.  Paul  aimed  to  bring 
Christ  into  the  man,  and  cast  out  that  pride  which 
seeks  oligarchy  and  autocracy.  Paul  sought  to  es- 
tablish in  the  heart  the  love  and  purity  and  liberty 
which  can  alone  maintain  in  the  world  the  beauty 
and  the  victory  and  the  brotherhood  of  a  Christian 
Democracy.  Nations  were  born  again.  The  seeds 
of  life  were  planted  for  an  immortal  harvest.  Lu- 
ther in  the  Reformation  and  Wesley  in  the  revival 
of  Christianity  followed  Paul.  By  the  same  ever- 
lasting truths  America  has  been  made  a  center  of 
evangelical  power  for  the  world.  This  Gospel  is 
salvation.  From  within  it  works  outwardly.  By 
converting  individuals  it  would  regenerate  human- 
ity. Only  by  spiritual  revolution  can  you  restore 
and  extend  Christian  Democracy. 

Never  was  earth's  gloom  deeper  than  when  Luther 
appeared.  The  work  of  his  forerunners,  Wyclif  and 
Huss,  seemed  to  have  perished  in  the  flames.  From 
his  Lateran  cathedral  Leo  trumpeted  forth  his  vic- 
tory and  the  universal  supremacy  of  his  Church. 
Crowned  with  his  tiara,  exalted  on  his  throne, 
heresy  and  schism  were  now  beneath  his  pontifical 
feet.  Yet  the  doctrine  of  remission  by  faith  shat- 
tered his  kingdom  and  made  his  diadem  tremble. 
For  years,  in  the  height  of  his  converting  power, 


388  THE  CHRISTIAN   DEMOCRACY. 

Luther  preached  without  adapting  his  ceremonial 
to  his  doctrine.  While  proclaiming  justification  like 
a  Protestant,  he  was  celebrating  mass  like  a  Cath- 
olic. Hurling  words  of  fire  against  the  pope,  he  was 
worshiping  as  the  pope.  He  was  conforming  to  the 
Church  at  his  altar,  and  revolutionizing  the  Church 
from  his  pulpit.  In  the  infinitude  of  the  work  of 
salvation  questions  of  observance  were  invisible  as 
if  lost  in  the  dazzle  of  a  sun. 

Suddenly  the  incongruity  burst  on  the  Reformer. 
He  began  a  change.  The  people  were  prepared, 
and  the  revolution  achieved  itself.  Without  a  blow 
the  idolatries,  the  corruptions,  the  usurpations  of 
Rome  fell  by  their  own  weight.  Cast  out  of  the 
heart,  the  pope  had  no  more  power  over  the  life 
and  the  worship.  It  was  so  over  Europe.  When 
fanatics  dashed  down  images  and  defaced  churches 
and  defiled  and  plundered  monasteries,  when  war- 
riors grasped  the  weapons  of  military  strife,  when 
contending  hosts  fought  in  battle,  when  any  mere 
outward  political  or  ecclesiastical  changes  were  at- 
tempted, the  Reformation  was  arrested.  Conver- 
sions ceased.  The  Holy  Ghost  was  withdrawn. 
Clouds  covered  the  sky.  But  always  the  power 
of  God  attended  the  proclamation  of  a  free  salva- 
tion in  Christ.  Liberty  and  holiness  followed  faith. 
A  brotherhood  of  heart  made  a  democracy  of  life, 
and  gave  new  impulses  to  civil  and  ecclesiastical 
freedom  for  all  time.  And  who  did  the  work? 
Converted  priests  shook  Rome  and  emancipated 
the  world. 

We  want  Luthers  in  the  Greek  and  Latin  Churches 
When  monks  like  the  German  Reformer  appear  ir 


MILLENNIAL  DEMOCRACY.  389 

those  communions,  then  her  spiritual  fetters  will 
fall  from  Europe.  And  such  men  must  be  martyrs. 
They  must  dare  the  czar  as  Luther  defied  the  pope. 
There  is  a  time  in  the  history  of  all  nations  when 
the  Gospel  must  be  witnessed  in  flames.  In  burn- 
ing truth  persecutors  burn  themselves.  The  ham- 
mer flies  back  from  the  anvil  into  the  face  of  the 
wielder.  Russia  wants  blood,  not  of  monarchs,  but 
of  martyrs.  Instead  of  the  fiendish  glare  of  an- 
archistic hate  in  her  Siberian  dungeons,  let  the  light 
of  Christian  love  be  seen  on  the  faces  of  men  pray- 
ing for  their  enemies,  and  the  czar  will  be  conquered 
as  were  pontiffs  and  emperors.  The  Gospel  will 
succeed  where  socialism  fails.  Only  by  its  power, 
working  in  the  heart  through  the  Holy  Ghost,  can 
idolatries  be  overthrown,  superstitions  scattered,  and 
usurpations  destroyed.  Brought  by  faith  into  the 
liberty  of  Christ,  humanity  will  be  prepared  for  a 
universal  Christian  Democracy. 

But  we  must  remember  that  ecclesiastical  sover- 
eignty in  the  people  does  not  necessitate  uniformity 
in  organization  and  worship.  As  in  the  State,  so  in 
the  Church,  it  may  choose  either  a  monarchic  or  a 
republican  form.  It  only  insists  that  the  power  of 
election  be  in  itself.  In  apostolic  times  government 
in  one  region  was  by  bishops,  and  in  another  by 
presbyters.  And  liturgies  took  color  from  local- 
ities. The  primitive  Catholic  unity  developed  into 
a  natural  and  generous  variety.  Indeed,  the  greater 
the  inner  liberty  the  greater  may  be  the  outer  dif- 
ference. This  condition  is  in  the  very  life  of  free- 
dom, and  thus  becomes  its  law. 

Let  the  Greek  Church  cast  out  its  idols,  withdraw 


390  THE   CHRISTIAN   DEMOCRACY. 

its  worship  from  its  saints,  cease  its  altar  adoration, 
and  take  Christ  as  its  only  Mediator!  Rejecting  its 
icons,  must  it  abolish  its  patriarch?  With  transub- 
stantiation,  must  it  also  repudiate  hierarchy?  Must 
its  splendid  ceremonial  be  abandoned  when  its 
priestly  absolution  ceases? 

Let  the  pope  purge  himself  from  superstition,  re- 
cede from  his  claim  to  supremacy  and  infallibility, 
and  walk,  not  in  his  own  human  light,  but  only  by 
the  illumination  of  the  oracles  of  his  God  !  If  his 
sovereign  people  elect,  he  may  still  sit  on  his  pon- 
tifical throne  and  retain  the  magnificence  of  St. 
Peter's. 

Who  would  withhold  from  the  Archbishop  of 
Canterbury  his  liberty  of  worship  in  the  pure  and 
beautiful  service  of  London's  venerable  cathedral? 
He  has  the  same  right  to  his  choir  that  the  Quaker 
has  to  his  quiet.  One  man  prefers  the  dignified 
Greek  and  Latin  and  Anglican  ceremonial  solem. 
nity,  and  another  the  spontaneity  and  sympathy 
of  denominational  worship.  Each  has  a  right  to 
his  choice.  What  we  claim  for  ourselves  we  must 
concede  to  others.  The  liberty  left  in  Scripture  is 
in  accordance  with  the  peculiarities  of  race  and 
nation.  What  suits  China  does  not  suit  England. 
Always  taste  in  Africa  will  differ  from  taste  in  Amer- 
ica. Eskimos  and  Frenchmen  will  never  worship 
alike.  Christianity  is  neither  arctic,  nor  antarctic, 
nor  tropical.  It  is  for  poles  and  equator.  A  cath- 
olic religion  must  have  an  adaptation  wide  as  our 
humanity.  Millennial  unity  in  faitli  and  love  may 
exhibit  itself  in  innumerable  forms,  as  the  same  life 
in  the  universe  animates   insect  and  archangel,  and 


MILLENNIAL  DEMOCRACY.  39 1 

the  same  light  shines  over  creation  in  colors  of 
beauty  and  glory  more  delicate  and  more  dazzling 
because  broken  into  an  infinitude  of  hues  and 
splendors. 

In  the  brightest  future  of  our  earth  external  dif- 
ferences may  be  multiplied,  while  all  Christians  are 
one  in  the  saving  truths  of  our  religion.  Let  Greek 
patriarch  and  Roman  pope  and  Anglican  archbishop 
and  Protestant  minister  have  the  same  remission  by 
faith  in  the  blood  of  our  incarnate  God,  and  the 
same  renewal  by  the  Holy  Ghost,  and  the  same  ac- 
cess to  the  Father,  and  the  same  brotherhood  of 
universal  love,  and  the  same  rule  in  the  Scripture ! 
In  all  else  their  differences  may  be  multitudi- 
nous. Chanty  then  becomes  unity.  Fellowship  in 
Christ  makes  liberty  among  disciples.  Only  a  mil- 
lennial Democracy  can  create  a  true  Ecumenical 
Council.  The  light  of  future  love  will  yet  shine 
down  from  heaven  on  a  spectacle  which  will  thrill 
mortals  and  angels  and  wake  the  songs  of  a  uni- 
verse— from  east  and  west,  from  north  and  south, 
Greeks,  Latins,  Anglicans,  Protestants,  led  by  pope 
and  patriarch  and  archbishop  and  minister,  partak- 
ing together  the  emblems  of  our  common  salvation  ! 
When  such  an  assembly  convenes  we  may  leave  the 
small  discords  of  earth  to  be  hushed  in  the  ever- 
lasting harmonies  of  heaven.  Christian  Democracy, 
an  expedient  of  time,  is  to  be  exchanged  for  a  celes- 
tial and  immortal  Kingdom. 

THE  END. 


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